Thyagaraja Vaibhavam: Deva Manohari Raga

Showing posts with label Deva Manohari Raga. Show all posts

Thursday, August 30, 2007

Thyagaraja Kriti - Kula Birudunu - Raga Deva Manohari

Wednesday, August 29, 2007

Thyagaraja Kriti - Kanna Tandri - Raga Deva Manohari

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

kanna taNDri-dEvamanOhari

In the kRti ‘kanna taNDri’ – rAga dEvamanOhari, SrI tyAgarAja pleads with Lord to have mercy on him.

P kanna taNDri nApai
karuNa mAnakE gAsi tALanE

A ¹ninna sEyu panulu nEDu gAka
vEr(e)nna lEd(a)nucu vEmArulaku (kanna)

C ²eduru tAn(a)nE ingitamb(e)rigi
cedaran(I)ka panc(E)ndriyam(a)Naci ninnu
vadala lEni ³dhairya-SAli kAd(a)ni
madana kOTi rUpa tyAgarAja nuta (kanna)

Gist
O Father who bore me! O Lord of the Form of a crore cupids! O Lord praised by this tyAgarAja!
Please do not withhold Your grace from me constantly on the ground –
(a) that other than performing today the same jobs which I did yesterday, I do not think of anything else; and
(b) that I am not such a brave person who would not leave You by understanding the indication that Self is in front of me, and subduing the five sense organs, without allowing them to be scattered.
I won’t be able bear the grief.

Word-by-word Meaning

P O Father (taNDri) who bore (kanna) me! Please do not withhold (mAnakE) Your grace (karuNa) from me (nApai) (literally on me); I won’t be able bear (tALanE) the grief (gAsi).

A O Father who bore me! Please do not withhold Your grace from me constantly (vEmArulaku) (literally a thousand times) on the ground
that (anucu) other than (gAka) performing today (nEDu) the same jobs (panulu) which I did (sEyu) yesterday (ninna), I do not (lEdu) (lEdanucu) think (enna) of anything else (vEru) (vErenna);
I won’t be able to bear the grief.

C O Father who bore me! Please do not withhold Your grace from me because (ani),
I am not (kAdu) (kAdani) such a brave person (dhairya-SAli) who would not (lEni) leave (vadala) You (ninnu) by,
understanding the (erigi) indication (ingitambu) (ingitamberigi) that (anE) Self (tAnu) (literally oneself) (tAnanE) is in front (eduru) of me, and
subduing (aNaci) the five (panca) sense organs (indriyamu) (pancEndriyamaNaci), without allowing (Ika) them to be scattered (cedaranu) (cedaranIka);
O Lord of the Form (rUpa) of a crore (kOTi) cupids (madana)! O Lord praised (nuta) by this tyAgarAja!
I won’t be able to bear the grief.

Notes –
Variations –
¹ – ninna – ninnu : In the present context, ‘ninna’ is the appropriate word.

References –
³ - dhairya SAli - Refer to kaThOpanishad, ‘parAnci khAni’ (II.i.1) as to why we always look outward and not inward.

Comments -
¹ – ninna sEyu panulu nEDu gAka – being content with following daily routine only. In the Western Dances, fox-trot is a famous dance – this is also known as ‘on the spot’ dance. While we seem to stepping back and forth, we ultimately remain where we were. Similarly, the net result of our daily routines is that ‘to-day we are where we were yesterday’.

²– eduru tAnu – SrImad-bhagavad-gItA, Chapter 7 is relevant –

bahUnAM janmanAmantE jnAnavAnmAM prapadyantE
vAsudEvaH sarvamiti sa mahAtmA sudurlabhaH 19

“At the end of many births, the man of wisdom takes refuge in Me, realising that all this is vAsudEva (the innermost Self). Very rare is that great soul.” (Translation by Swami Swarupananda)

As per vishNu sahasra nAma (332) – vAsudEva means –

“One who is at once both Vaasu and Deva. Vaasu means ‘One who dwells in the physical equipments of all living creatures as its indweller (Jeeva)’; Deva means ‘One who revels or One who illumines’. Thus, Vaasudevah means ‘One who lives in the physical equipment as though conditioned by them, and yet, who is the Vital Consciousness in the light of which every experience is illumined. The Lord is the One who dwells in all things of the universe and He is at once the Supporter of the entire world.

Also, directly, it can be taken to mean, One who is born as the Son of Sri Vasudeva in the Jail of Kamsa, the Blue-Boy of Brindaavana. He is called Vaasu as He veils Himself with His own Maayaa; Deva means ‘He who sports, wishes to conquer, conducts, shines, creates and moves’. In the Udyoga Parva of Mahabharata, we read, ‘Like the Sun with his rays I am covering (Deva) in all beings and hence, I am called Vaasudeva’.

Vishnupurana says, ‘‘as He resides everywhere in and through all things, He is termed Vaasudevah’. All beings remain in the Supreme, and He in all being and hence, the Omnipresent is called the Vaasudeva.”
(Meanings based on commentary of Adi Sankaracharya)
vishNu sahasranAma

² – eduru tAnanE ingitamberigi cedaranIka pancEndriyamaNaci – The senses (pancEndriya) seek gratification from external objects. Once all the external objects are resolved as ‘vAsudEva’ – eduru tAnu – there is no scope of senses to be scattered (cedaru) in pursuit of gratification. As a consequence, the senses get subdued (aNaci).

³ – dhairya SAli kAdani – this can be interpreted in two ways – ‘probably you think that I am not brave enough to ...’ and ‘because I am not brave enough to...’ Though both make sense in the context, the second meaning seems to be more appropriate because of the Anupallavi word ‘vEmArulaku’ – ‘again and again' - that Lord is withholding His grace again and again. The Lord being the vAsudEva, He knows what the capability of His devotee is and there is no need for the devotee to assure Him of that.

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. कन्न तण्ड्रि नापै
करुण मानके गासि ताळने

अ. निन्न सेयु पनुलु नेडु गाक
वे(रॆ)न्न ले(द)नुचु वेमारुलकु (क)

च. ऎदुरु ता(न)ने इंगित(म्बॆ)रिगि
चॆदर(नी)क प(ञ्चे)न्द्रिय(म)णचि निन्नु
वदल लेनि धैर्य-शालि का(द)नि
मदन कोटि रूप त्यागराज नुत (क)

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. கன்ன தண்ட்3ரி நாபை
கருண மானகே கா3ஸி தாளனே

அ. நின்ன ஸேயு பனுலு நேடு3 கா3க
வே(ரெ)ன்ன லே(த3)னுசு வேமாருலகு (க)

ச. எது3ரு தா(ன)னே இங்கி3தம்(பெ3)ரிகி3
செத3ர(னீ)க பஞ்(சே)ந்த்3ரிய(ம)ணசி நின்னு
வத3ல லேனி தை4ர்ய-ஸா1லி கா(த3)னி
மத3ன கோடி ரூப த்யாக3ராஜ நுத (க)

ஈன்ற தந்தையே! என்மீது
கருணை மறுக்காதே; துயரம் தாளேனே

நேற்று செய்த பணிகளே இன்றும்; இஃதன்றி
(நான்) வேறெண்ணவில்லையென, தொடர்ந்து
ஈன்ற தந்தையே! என்மீது
கருணை மறுக்காதே; துயரம் தாளேனே

எதிரில் தானேயென்ற குறிப்பறிந்து,
சிதற விடாது, ஐம்புலன்களை யடக்கி, உன்னை
அகலாத துணிவுடையவன் அல்லவென,
மதனர் கோடி உருவத்தோனே! தியாகராசனால்
போற்றப்பெற்றோனே!
ஈன்ற தந்தையே! என்மீது
கருணை மறுக்காதே; துயரம் தாளேனே

எதிரில் தானே - தன்னுள்ளுறை இறைவன் அனைத்துயிர்களிலும் உள்ளான் என - இங்கு, 'தான்' என்பது 'வாசுதேவன்' எனப்படும் உள்ளுறை இறைவனைக் குறிக்கும்

Telugu

ప. కన్న తండ్రి నాపై
కరుణ మానకే గాసి తాళనే

అ. నిన్న సేయు పనులు నేడు గాక
వేరెన్న లేదనుచు వేమారులకు (క)

చ. ఎదురు తాననే ఇంగితంబెరిగి
చెదరనీక పంచేంద్రియమణచి నిన్ను
వదల లేని ధైర్య-శాలి కాదని
మదన కోటి రూప త్యాగరాజ నుత (క)

Kannada

ಪ. ಕನ್ನ ತಂಡ್ರಿ ನಾಪೈ
ಕರುಣ ಮಾನಕೇ ಗಾಸಿ ತಾಳನೇ

ಅ. ನಿನ್ನ ಸೇಯು ಪನುಲು ನೇಡು ಗಾಕ
ವೇರೆನ್ನ ಲೇದನುಚು ವೇಮಾರುಲಕು (ಕ)

ಚ. ಎದುರು ತಾನನೇ ಇಂಗಿತಂಬೆರಿಗಿ
ಚೆದರನೀಕ ಪಂಚೇಂದ್ರಿಯಮಣಚಿ ನಿನ್ನು
ವದಲ ಲೇನಿ ಧೈರ್ಯ-ಶಾಲಿ ಕಾದನಿ
ಮದನ ಕೋಟಿ ರೂಪ ತ್ಯಾಗರಾಜ ನುತ (ಕ)

Malayalam

പ. കന്ന തണ്ഡ്രി നാപൈ
കരുണ മാനകേ ഗാസി താളനേ

അ. നിന്ന സേയു പനുലു നേഡു ഗാക
വേരെന്ന ലേദനുചു വേമാരുലകു (ക)

ച. എദുരു താനനേ ഇങ്ഗിതമ്ബെരിഗി
ചെദരനീക പഞ്ചേന്ദ്രിയമണചി നിന്നു
വദല ലേനി ധൈര്യ-ശാലി കാദനി
മദന കോടി രൂപ ത്യാഗരാജ നുത (ക)

Updated on 25 Jan 2009

Tuesday, August 28, 2007

Thyagaraja Kriti - Evarikai - Raga Deva Manohari

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

evarikai-dEvamanOhari

In the kRti ‘evarikai avatAramettitivO’ – rAga dEvamanOhari - SrI tyAgarAja sings praises of the Lord for having embodied on earth.

P ¹evarkai avatAram(e)ttitivO
ipuDaina telupa(v)ayya ²rAmayya (evarikai)

A avaniki ramm(a)ni pilicina ³maharAj(e)vaDO
vAniki ⁴mrokkeda rAma (evarikai)

C ⁵vEda varNanIyamau nAmamutO
vidhi rudrulaku mElmiyagu rUpamutO
mOda sadanamagu paTu caritamutO
⁶muni rAja vEshiyau ⁷tyAgarAja nuta (evarikai)

Gist
O Lord rAma - praised by this tyAgarAja – in the garb of an ascetic king!

At least now tell me as to for whose sake You took this incarnation (a) with a name described even in vEdas, (b) with a physical form so superior even to brahmA and rudra, and (c) with an impeccable (great) character which is the seat of great joy (for the listeners).

I salute that great person who called You to come to the Earth.

Word-by-word Meaning

P O Lord (ayya) rAma (rAmayya)! O Lord (ayya)! At least now (ipuDaina) tell me (telupu) (telupavayya) as to for whose sake (evarikai) You took (ettitivO) this incarnation (avatAramu) (avatAramettitivO).

A O Lord rAma! I salute (mrokkeda) him (vAniki) – that great person (maharAju) - who (evaDO) (maharAjevaDO) called (pilicina) You to (ani) come (rammu) (rammani) to the Earth (avaniki);
O Lord rAma! At least now tell me as to for whose sake You took this incarnation.

C With a name (nAmamutO) described (varNanIyamau) even in vEdas,
with a physical form (rUpamutO) so superior (mElmiyagu) even to brahmA (vidhi) and rudra (rudrulaku), and
with an impeccable (great) (paTu) character (caritamutO) which is the seat (sadanamagu) of great joy (mOda) (for the listeners),
O Lord - praised (nuta) by this tyAgarAja – in the garb (vEshiyau) of an ascetic (muni) king (rAja)!
O Lord rAma! at least now tell me as to for whose sake You took this incarnation.

Notes –
Variations –
² – rAmayya (evarikai) – rAmayya nIv(evarikai).

⁴ – mrokkeda – mrokkenu : mrokkeda seems to be appropriate word.

⁷ – tyAgarAja nuta (evarikai) – tyAgarAja nuta nIv(evarikai).

References –
⁶ – muni rAja vEshiyau – (in the garb of an ascetic king) - SrI tyAgarAja is reflecting the words uttered by SrI rAma Himself in response to kaikEyI’s words commanding Him to leave for forest – SrImad vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapter 19 refers –

nAhamartha parO dEvi lOkamAvastumutsahE
viddhi mAmRshibhistulyaM vimalaM dharmamAsthitam 20

“I do not desire to live in the world as a slave to material gains. Know me to be devoted to immaculate righteousness like Rshis.”

Comments –
¹ – evarikai avatAramettitivO – for whose sake You took the incarnation (as rAma) - The great harikathA exponent SrI TS Balakrishna Sastrigal in his Thyagaraja Ramayanam states that SrI tyAgarAja implies rAvaNa in this kRti as the person responsible for making the Supreme Lord to incarnate as human being.

³ - maharAju - SrI tyAgarAja’s bhakti towards SrI rAma is so great that even His (SrI rAma’s) enemy (rAvaNa) deserves mention because, but for rAvaNa, the incarnation of SrI rAma would not have materialized.

The greatness of rAvaNa, in terms of his prowess, is well known. But he was also known as womanizer. However, in case of sIta, the way he conducted himself, is an intrigue, seen in the background of his reputation as a womanizer. Considering the fact that rAvaNa physically touched the dEvi and carried her on his lap, it really confounds one as to why he desisted from molesting her; but prayed for her consent to be his consort, for a whole year. It does not fit into the character of a womanizer. Also from today’s standard, this is inconceivable. Therefore, it is certain that rAvaNa knew what he was doing.

rAvaNa is no ordinary king. He is well-versed vEdas. He is a great musician. He recited sAma vEda on his vINA sacrificing his ten heads one by one to please Lord Siva. In his kingdom vEda adhyayana was very much prevalent as is seen by AnjanEya during his sojourn of lanka. For a king who sent his spies to daNDakA forest to find out about SrI rAma, it is very astonishing that he just looked on when SrI rAma and his army were building causeway over the ocean. Looking from this angle, rAvaNa was indeed waiting for SrI rAma to redeem him.

Therefore, there is no surprise in SrI tyAgarAja calling rAvaNa a great person (maharAju) for having brought SrI rAma to the Earth.

⁵ – vEda varNanIyamau – The purport of these words is not very clear. Whether the name ‘rAma’ is mentioned in the vEdAs or whether the two syllables ‘rA’ and ‘ma’ have been specifically extolled therein, is not known. However, please refer to Discourse of kAnci paramAcArya candraSEkharEndra sarasvati on ‘tAraka nAma’

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. ऎवरिकै अवतार(मॆ)त्तितिवो
इपुडैन तॆलुप(व)य्य रा(म)य्य

अ. अवनिकि र(म्म)नि पिलिचिन महरा(जॆ)वडो
वानिकि म्रॊक्कॆद राम (ऎ)

च. वेद वर्णनीयमौ नाममुतो
विधि रुद्रुलकु मेल्मियगु रूपमुतो
मोद सदनमगु पटु चरितमुतो
मुनि राज वेषियौ त्यागराज नुत (ऎ)

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. எவரிகை அவதார(மெ)த்திதிவோ
இபுடை3ன தெலுப(வ)ய்ய ரா(ம)ய்ய

அ. அவனிகி ரம்(ம)னி பிலிசின மஹரா(ஜெ)வடோ3
வானிகி ம்ரொக்கெத3 ராம (எ)

ச. வேத3 வர்ணனீயமௌ நாமமுதோ
விதி4 ருத்3ருலகு மேல்மியகு3 ரூபமுதோ
மோத3 ஸத3னமகு3 படு சரிதமுதோ
முனி ராஜ வேஷியௌ த்யாக3ராஜ நுத (எ)

எவருக்கென அவதாரமெடுத்தாயோ!
இப்போழ்தேனும் தெரிவியுமய்யா; இராமய்யா!

அவனிக்கு வாயென்றழைத்த மகராசன்
எவனோ அவனை வணங்குகின்றேன், இராமா!
எவருக்கென அவதாரமெடுத்தாயோ!
இப்போழ்தேனும் தெரிவியுமய்யா, இராமய்யா!

மறைகளில் வருணிக்கப்பெற்ற பெயருடனும்,
விதி, உருத்திரர்களினும் மேன்மையான வடிவத்துடனும்,
களிப்பின் உறைவிடமாகும் உயரிய சரிதத்துடனும்,
முனியரச வேடமணிந்த தியாகராசனால் போற்றப்பெற்றோனே!
எவருக்கென அவதாரமெடுத்தாயோ!
இப்போழ்தேனும் தெரிவியுமய்யா, இராமய்யா!

விதி - பிரமன்
உருத்திரர் - சிவன்
சரிதம் - நடத்தை என்றும் கொள்ளலாம்
முனியரசன் - முனிவனின் மனப்பாங்குடைய அரசனாக

Telugu

ప. ఎవరికై అవతారమెత్తితివో
ఇపుడైన తెలుపవయ్య రామయ్య

అ. అవనికి రమ్మని పిలిచిన మహరాజెవడో
వానికి మ్రొక్కెద రామ (ఎ)

చ. వేద వర్ణనీయమౌ నామముతో
విధి రుద్రులకు మేల్మియగు రూపముతో
మోద సదనమగు పటు చరితముతో
ముని రాజ వేషియౌ త్యాగరాజ నుత (ఎ)

Kannada

ಪ. ಎವರಿಕೈ ಅವತಾರಮೆತ್ತಿತಿವೋ
ಇಪುಡೈನ ತೆಲುಪವಯ್ಯ ರಾಮಯ್ಯ

ಅ. ಅವನಿಕಿ ರಮ್ಮನಿ ಪಿಲಿಚಿನ ಮಹರಾಜೆವಡೋ
ವಾನಿಕಿ ಮ್ರೊಕ್ಕೆದ ರಾಮ (ಎ)

ಚ. ವೇದ ವರ್ಣನೀಯಮೌ ನಾಮಮುತೋ
ವಿಧಿ ರುದ್ರುಲಕು ಮೇಲ್ಮಿಯಗು ರೂಪಮುತೋ
ಮೋದ ಸದನಮಗು ಪಟು ಚರಿತಮುತೋ
ಮುನಿ ರಾಜ ವೇಷಿಯೌ ತ್ಯಾಗರಾಜ ನುತ (ಎ)

Malayalam

പ. എവരികൈ അവതാരമെത്തിതിവോ
ഇപുഡൈന തെലുപവയ്യ രാമയ്യ

അ. അവനികി രമ്മനി പിലിചിന മഹരാജെവഡോ
വാനികി മ്രൊക്കെദ രാമ (എ)

ച. വേദ വര്ണനീയമൌ നാമമുതോ
വിധി രുദ്രുലകു മേല്മിയഗു രൂപമുതോ
മോദ സദനമഗു പടു ചരിതമുതോ
മുനി രാജ വേഷിയൌ ത്യാഗരാജ നുത (എ)

Updated on 23 Jan 2009