Thyagaraja Kriti - Videmu Seyavae - Raga Kharahara Priya

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

viDemu sEyavE-kharaharapriya

In the kRti ‘viDemu sEyavE’ – raga kharaharapriya, SrI tyAgarAja offers betel leaves to the Lord.

P ¹viDemu sEyavE nannu
²viDa(n)ADakavE

A puDami tanaya cEti manci
⁴maDupul(a)nucu talaci talaci (viDemu)

C rAja mAnyuDau saumitri
ratna tamma paDiga paTTi
tEjarilla nilicinADu
dEva dEva
jAji kAyalu Elakulu
jApatri ⁴vakkal(A)kulu
rAja rAja vara tyAga-
rAju prEmatOn(o)sangE (viDemu)

Gist
O Lord of celestials! O Emperor par excellence!
Please have tAmbUlam - consisting of nutmeg, cardomoms, mace, (pieces of) arecanut and betel leaves - offered by this tyAgarAja with love, considering these to be nice rolls prepared by the very hand of sItA;
lakshmaNa is standing holding (in his hands) the gem-studded spittoon;
do not desert me.

Word-by-word Meaning

P Please have (sEyavE) (literally do) tAmbUlam – betel leaves (viDemu); do not (ADakavE) desert (viDa) (viDanADakavE) me (nannu).

A Considering (talaci talaci) (literally thinking again and again) these to be (anucu) the nice (manci) (literally good) rolls (maDupulu) (maDupulanucu) prepared by the very hand (cEti) of sItA – the daughter (tanaya) of the Earth (puDami),
please have tAmbUlam; do not desert me.

C O Lord (dEva) of celestials (dEva)! lakshmaNa – son of sumitrA (saumitri), respected (mAnyuDau) by the kings (rAja) - is shiningly (tEjarilla) standing (nilicinADu) holding (paTTi) (in his hands) the gem-studded (ratna) spittoon (tamma paDiga);
O Emperor (rAja rAja) par excellence (vara)! please have tAmbUlam,
consisting of nutmeg (jAji kAyalu), cardomoms (Elakulu), mace (jApatri), (pieces of) arecanut (vakkalu) and betel leaves (Akulu) (vakkalAkulu),
offered (osangE) by this tyAgarAja (tyAgarAju) with love (prEmatOnu) (prEmatOnosangE);
do not desert me.

Notes –
Variations –

References –

Comments -
¹ – viDemu – betel leaves applied with lime, bits of betel nuts (arecanut) and spices like nutmeg, mace, clover, cardomom etc are taken after food which is also known as ‘tAmbUlam’.
² – viDanADaku – do not desert - It is customary that guests are served tAmbUlam at the end of feast; SrI tyAgarAja states that 'now that I have offered You tAmbUlam', like a guest, do not leave (desert) (viDanADaku) me because You are not a guest here.
³ – maDupulu - betel leaves applied with lime are individually rolled and offered by the wife to her husband.
⁴ – vakkalAkulu – This may be translated as 'betel leaves' or 'betel nut and betel leaves'. Customarily, betel leaves alone are never offered – or even sold by shops in Tamil Nadu even now – without betel nuts; when we ask for 'betel leaves' only, a few bits of grated betel nuts are bundled along. Similarly, lime (used in betel leaves) is also not offered separately.
"The betel leaf is known by the name vetrilai in Tamil, literally an empty leaf. Paramacharya once asked the people sitting around him the reason for calling it an empty leaf. When none could give the answer, he said that the usually edible plants don't just stop with leaf; they proceed to blossom, and bear fruits or vegetables. Even in the case of spinach or lettuce, we have to cook them before we can take them. Only in the case of the betel leaf, we take it raw, and this plant just stops with its leaves, hence the name vetrilai or empty leaf." - http://www.kanchiforum.org/forum/viewtopic.php?t=1775
General – For some interesting articles on the betel leaves and how they are offered in South-East Asian countries, please visit the sites-
http://www.mazatecgarden.com/products/Betel_Nut.htmhttp://www.myanmar.gov.mm/Perspective/persp1999/9-99/betel.htm

Devanagari Version

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. विडॆमु सेयवे नन्नु विड(ना)डकवे

अ. पुडमि तनय चेति मञ्चि
मडुपु(ल)नुचु तलचि तलचि (वि)

च. राज मान्युडौ सौमित्रि
रत्न तम्म पडिग पट्टि
तेजरिल्ल निलिचिनाडु
देव देव
जाजि कायलु एलकुलु
जापत्रि वक्क(ला)कुलु
राज राज वर त्याग-
राजु प्रेमतो(नॊ)संगे (वि)



Tamil Version with Meaning

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. விடெ3மு ஸேயவே நன்னு
விட3(னா)ட3கவே

அ. புட3மி தனய சேதி மஞ்சி
மடு3பு(ல)னுசு தலசி தலசி (வி)

ச. ராஜ மான்யுடௌ3 ஸௌமித்ரி
ரத்ன தம்ம படி3க3 பட்டி
தேஜரில்ல நிலிசினாடு3
தே3வ தே3வ
ஜாஜி காயலு ஏலகுலு
ஜாபத்ரி வக்க(லா)குலு
ராஜ ராஜ வர த்யாக3-
ராஜு ப்ரேமதோ(னொ)ஸங்கே3 (வி)

வீடிகையேற்றுக்கொள்வாய்;
என்னை விட்டுவிடாதே

புவிமகள் கைகளின் சிறந்த
(வெற்றிலை) மடிப்புகளென எண்ணியெண்ணி
வீடிகையேற்றுக்கொள்வாய்;
என்னை விட்டுவிடாதே

அரசர்களால் மதிக்கப்பெற்ற இலக்குவன்,
இரத்தின வெற்றிலைப் படிகமேந்தி,
ஒளிர நின்றுள்ளான்;
வானோர்க்கிறைவா!
ஒப்பற்ற பேரரசனே!
தியாகராசன் காதலுடனளிக்கும்
சாதிக்காய், ஏலக்காய்,
சாதிப்பூ, பாக்கு, வெற்றிலை
வீடிகை யேற்றுக்கொள்வாய்;
என்னை விட்டுவிடாதே;

வீடிகை - தாம்பூலம்
புவிமகள் - சீதை
புவிமகள் கைகளின் - சீதையினால் தயாரிக்கப்பெற்ற
சாதிப்பூ - சாதிக்காய்ப்பூ


Telugu Version

ప. విడెము సేయవే నన్ను విడనాడకవే

అ. పుడమి తనయ చేతి మంచి
మడుపులనుచు తలచి తలచి (వి)

చ. రాజ మాన్యుడౌ సౌమిత్రి
రత్న తమ్మ పడిగ పట్టి
తేజరిల్ల నిలిచినాడు
దేవ దేవ
జాజి కాయలు ఏలకులు
జాపత్రి వక్కలాకులు
రాజ రాజ వర త్యాగ-
రాజు ప్రేమతోనొసంగే (వి)



Kannada Version

ಪ. ವಿಡೆಮು ಸೇಯವೇ ನನ್ನು ವಿಡನಾಡಕವೇ

ಅ. ಪುಡಮಿ ತನಯ ಚೇತಿ ಮಂಚಿ
ಮಡುಪುಲನುಚು ತಲಚಿ ತಲಚಿ (ವಿ)

ಚ. ರಾಜ ಮಾನ್ಯುಡೌ ಸೌಮಿತ್ರಿ
ರತ್ನ ತಮ್ಮ ಪಡಿಗ ಪಟ್ಟಿ
ತೇಜರಿಲ್ಲ ನಿಲಿಚಿನಾಡು
ದೇವ ದೇವ
ಜಾಜಿ ಕಾಯಲು ಏಲಕುಲು
ಜಾಪತ್ರಿ ವಕ್ಕಲಾಕುಲು
ರಾಜ ರಾಜ ವರ ತ್ಯಾಗ-
ರಾಜು ಪ್ರೇಮತೋನೊಸಂಗೇ (ವಿ)



Malayalam Version

പ. വിഡെമു സേയവേ നന്നു വിഡനാഡകവേ

അ. പുഡമി തനയ ചേതി മഞ്ചി
മഡുപുലനുചു തലചി തലചി (വി)

ച. രാജ മാന്യുഡൌ സൌമിത്രി
രത്ന തമ്മ പഡിഗ പട്ടി
തേജരില്ല നിലിചിനാഡു
ദേവ ദേവ
ജാജി കായലു ഏലകുലു
ജാപത്രി വക്കലാകുലു
രാജ രാജ വര ത്യാഗ-
രാജു പ്രേമതോനൊസങ്ഗേ (വി)

Updated on 22 Nov 2008

Thyagaraja Kriti - Rama Nee Samaanamu - Raga Kharahara Priya

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

rAma nI samAnamu-kharaharapriya

In the kRti ‘rAma nI samAnamu’ – rAga kharaharapriya, SrI tyAgarAja sings praises of the Lord.

P rAma nI samAnam(e)varu
raghu vamS(O)ddhAraka

A bhAmA ¹maruvampu molaka
bhakti(y)anu ²panjarapu ciluka (rAma)

C paluku palukulaku tEne-
(l)oluku mATal(A)Du
sOdaralu gala hari tyAgarAja
kula vibhUsha mRdu su-bhAsha (rAma)

Gist
O Lord rAma who elevated the raghu dynasty! O Lord hari! O Adornment of the family of this tyAgarAja! O Lord who speaks soft and sweet words!
Your wife is tender like the shoot of sweet marjoram; she is the parrot singing in the cage of devotion to You.
You have brothers who speak such that honey drips from each word!
Who is equal to You?

Word-by-word Meaning

P O Lord rAma who elevated (uddhAraka) the raghu dynasty (vamSa) (vamSOddhAraka)! Who (evaru) is equal (samAnamu) (samAnamevaru) to You (nI)?

A Your wife (bhAmA) is tender like the shoot (molaka) of sweet marjoram (maruvampu); she is the parrot (ciluka) singing in the cage (panjarapu) of (anu) devotion (bhakti) (bhaktiyanu) to You!
O Lord rAma who elevated the raghu dynasty! Who is equal to You ?

C O Lord hari, having (gala) brothers (sOdaralu) who speak (mATalADu) such that honey (tEne) drips (oluku) (tEneloluku) from each word (paluku palukulaku)!
O Adornment (vibhUsha) of the family (kula) of this tyAgarAja! O Lord who speaks soft (mRdu) and sweet words (su-bhAsha)!
O Lord rAma who elevated the raghu dynasty! Who is equal to You?

Notes –
Variations –

References –

Comments -
¹ – maruvampu - maruvamu – sweet marjoram – marukkozhundu (tamil).
² – panjarapu ciluka – parrort in the cage - in some books this has been taken to mean Lord rAma. However, anupallavi describes sItA, and caraNa describes rAma's brothers. Therefore, 'panjarapu ciluka' most likely refers to sItA and not rAma.


Devanagari Version

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. राम नी समान(मॆ)वरु
रघु वं(शो)द्धारक

अ. भामा मरुवम्पु मॊलक
भक्ति(य)नु पञ्जरपु चिलुक (रा)

च. पलुकु पलुकुलकु तेनॆ-
(लॊ)लुकु माट(ला)डु
सोदरुलु गल हरि त्यागराज
कुल विभूष मृदु सु-भाष (रा)


Tamil Version with Meaning

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. ராம நீ ஸமான(மெ)வரு
ரகு4 வம்(ஸோ1)த்3தா4ரக

அ. பா4மா மருவம்பு மொலக
ப4க்தி(ய)னு பஞ்ஜரபு சிலுக (ரா)

ச. பலுகு பலுகுலகு தேனெ-
(லொ)லுகு மாட(லா)டு3
ஸோத3ருலு க3ல ஹரி த்யாக3ராஜ
குல விபூ4ஷ ம்ரு2து3 ஸு-பா4ஷ (ரா)

இராமா! உனக்கீடு யார்?
இரகு குலத்தினை உயர்த்தியோனே!

(உனது) மனையாள் மருக்கொழுந்துத் துளிர்;
(உனது) பத்தியெனும் கூண்டுக் கிளியவள்;
இராமா! உனக்கீடு யார்?
இரகு குலத்தினை உயர்த்தியோனே!

ஒவ்வொரு சொல்லிலும் தேன்
ஒழுக உரையாடும்
உடன் பிறந்தோரையுடைத்த அரியே! தியாகராசன்
குல அணிகலமே! மெல்லிய இன்சொல்லோனே!
இராமா! உனக்கீடு யார்?
இரகு குலத்தினை உயர்த்தியோனே!


Telugu Version

ప. రామ నీ సమానమెవరు
రఘు వంశోద్ధారక

అ. భామా మరువంపు మొలక
భక్తియను పంజరపు చిలుక (రా)

చ. పలుకు పలుకులకు తేనె-
లొలుకు మాటలాడు
సోదరులు గల హరి త్యాగరాజ
కుల విభూష మృదు సు-భాష (రా)


Kannada Version

ಪ. ರಾಮ ನೀ ಸಮಾನಮೆವರು
ರಘು ವಂಶೋದ್ಧಾರಕ

ಅ. ಭಾಮಾ ಮರುವಂಪು ಮೊಲಕ
ಭಕ್ತಿಯನು ಪಂಜರಪು ಚಿಲುಕ (ರಾ)

ಚ. ಪಲುಕು ಪಲುಕುಲಕು ತೇನೆ-
ಲೊಲುಕು ಮಾಟಲಾಡು
ಸೋದರುಲು ಗಲ ಹರಿ ತ್ಯಾಗರಾಜ
ಕುಲ ವಿಭೂಷ ಮೃದು ಸು-ಭಾಷ (ರಾ)


Malayalam Version

പ. രാമ നീ സമാനമെവരു
രഘു വംശോദ്ധാരക

അ. ഭാമാ മരുവമ്പു മൊലക
ഭക്തിയനു പഞ്ജരപു ചിലുക (രാ)

ച. പലുകു പലുകുലകു തേനെ-
ലൊലുകു മാടലാഡു
സോദരുലു ഗല ഹരി ത്യാഗരാജ
കുല വിഭൂഷ മൃദു സു-ഭാഷ (രാ)

Updated on 21 Nov 2008

Thyagaraja Kriti - Rama Neeyeda - Raga Kharahara Priya

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

rAmA nIyeDa-kharaharapriya

In the kRti ‘rAmA nIyeDa prEma’ – rAga kharaharapriya, SrI tyAgarAja states that those who do not have love towards the Lord, would not know the taste of Lord’s names.

P ¹rAmA nI(y)eDa prEma rahitulaku
nAma ruci telusunA O sItA (rAmA)

A kAmini vEsha dhAriki sAdhvI naDatal-
(E)maina telusunA A rIti sItA (rAmA)

C tana saukhyamu tAn(e)rugaka(n)orulaku
tagu bOdhana sukhamA
ghanamagu puli gO ²rUpam(ai)tE tyAga-
rAja nuta ³SiSuvuku pAlu kalgunA (rAmA)

Gist
O Lord sItA rAmA! O Lord praised by this tyAgarAja!
Can the taste of Your name be known to those who are devoid of love towards You?
Can anything about the behaviour of a chaste woman be known to an actor donning the robe of a woman? In the same manner, can the taste of Your name be known to those who are devoid of love towards You?
Even without one self experiencing one's happiness, can appropriate advice to others produce happiness (to those who receive it)? If a terrific tiger puts on the garb of a cow, would even milk be produced for the child (or calf)?

Word-by-word Meaning

P O Lord sItA rAmA! Can the taste (ruci) of Your name (nAma) be known (telusunA) to those who are devoid (rahitulaku) of love (prEma) towards (eDa) You (nI) (nIyeDa)?

A Can anything about (Emaina) the behaviour (naDatalu) (naDatalEmaina) of a chaste woman (sAdhvI) be known (telusunA) to an actor donning (dhAriki) the robe (vEsha) of a woman (kAmini)?
In the same (A) manner (rIti), O Lord sItA rAmA! can the taste of Your name be known to those who are devoid of love towards You?

C Even without one self (tAnu) experiencing (erugakanu) (literally knowing) one's (tana) happiness (saukhyamu) (literally comfort), can appropriate (tagu) advice (bOdhana) to others (orulaku) (tAnerugakanorulaku) produce happiness (sukhamA) (to those who receive it)?
If a terrific (ghanamagu) tiger (puli) puts on (aitE) (literally become) the garb (rUpamu) (rUpamaitE) of a cow (gO), O Lord praised (nuta) by this tyAgarAja! would even milk (pAlu) be produced (kalgunA) for the child (or calf) (SiSuvuku)?
O Lord sItA rAmA! can the taste of Your name be known to those who are devoid of love towards You?

Notes –
Variations –
¹ – rAmA – rAma : 'rAmA' seems to be appropriate.
² – rUpamaitE – rUpamaina.
³ – SiSuvuku – SiSuvu : 'SiSuvuku’ seems to be more appropriate.

Devanagari Version

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. रामा नी(यॆ)ड प्रेम रहितुलकु
नाम रुचि तॆलुसुना ओ सीता (रा)

अ. कामिनि वेष धारिकि साध्वी नडत-
(ले)मैन तॆलुसुना आ रीति सीता (रा)

च. तन सौख्यमु ता(नॆ)रुगक(नॊ)रुलकु
तगु बोधन सुखमा
घनमगु पुलि गो रूप(मै)ते त्याग-
राज नुत शिशुवुकु पालु कल्गुना (रा)


Tamil Version with Meaning

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. ராமா நீ(யெ)ட3 ப்ரேம ரஹிதுலகு
நாம ருசி தெலுஸுனா ஓ ஸீதா (ரா)

அ. காமினி வேஷ தா4ரிகி ஸாத்4வீ நட3த-
(லே)மைன தெலுஸுனா ஆ ரீதி ஸீதா (ரா)

ச. தன ஸௌக்2யமு தா(னெ)ருக3க(னொ)ருலகு
தகு3 போ3த4ன ஸுக2மா
க4னமகு3 புலி கோ3 ரூப(மை)தே த்யாக3-
ராஜ நுத ஸி1ஸு1வுகு பாலு கல்கு3னா (ரா)

இராமா! உன்னிடம் காதலற்றோருக்கு (உனது)
நாமச் சுவை தெரியுமா, ஓ சீதாராமா?

பெண் வேடமணிவோனுக்குக் கற்பரசியின் நடத்தைகள்
ஏதாகிலும் தெரியுமா? அவ்வகையில்
சீதாராமா! உன்னிடம் காதலற்றோருக்கு (உனது)
நாமச் சுவை தெரியுமா, ஓ சீதாராமா?

தனது சுகத்தினைத் தானே யுணராது, மற்றோருக்கு
தக்க போதனை சுகமளிக்குமா?
கொடிய புலி பசு உருக்கொண்டால், தியாகராசனால்
போற்றப்பெற்றோனே! குழவிக்கு பாலும் சுரக்குமா?
இராமா! உன்னிடம் காதலற்றோருக்கு (உனது)
நாமச் சுவை தெரியுமா, ஓ சீதாராமா?

குழவிக்கு - கன்றுக்கு என்றும் கொள்ளலாம்


Telugu Version

ప. రామా నీయెడ ప్రేమ రహితులకు
నామ రుచి తెలుసునా ఓ సీతా (రా)

అ. కామిని వేష ధారికి సాధ్వీ నడత-
లేమైన తెలుసునా ఆ రీతి సీతా (రా)

చ. తన సౌఖ్యము తానెరుగకనొరులకు
తగు బోధన సుఖమా
ఘనమగు పులి గో రూపమైతే త్యాగ-
రాజ నుత శిశువుకు పాలు కల్గునా (రా)


Kannada Version

ಪ. ರಾಮಾ ನೀಯೆಡ ಪ್ರೇಮ ರಹಿತುಲಕು
ನಾಮ ರುಚಿ ತೆಲುಸುನಾ ಓ ಸೀತಾ (ರಾ)

ಅ. ಕಾಮಿನಿ ವೇಷ ಧಾರಿಕಿ ಸಾಧ್ವೀ ನಡತ-
ಲೇಮೈನ ತೆಲುಸುನಾ ಆ ರೀತಿ ಸೀತಾ (ರಾ)

ಚ. ತನ ಸೌಖ್ಯಮು ತಾನೆರುಗಕನೊರುಲಕು
ತಗು ಬೋಧನ ಸುಖಮಾ
ಘನಮಗು ಪುಲಿ ಗೋ ರೂಪಮೈತೇ ತ್ಯಾಗ-
ರಾಜ ನುತ ಶಿಶುವುಕು ಪಾಲು ಕಲ್ಗುನಾ (ರಾ)


Malayalam Version

പ. രാമാ നീയെഡ പ്രേമ രഹിതുലകു
നാമ രുചി തെലുസുനാ ഓ സീതാ (രാ)

അ. കാമിനി വേഷ ധാരികി സാധ്വീ നഡത-
ലേമൈന തെലുസുനാ ആ രീതി സീതാ (രാ)

ച. തന സൌഖ്യമു താനെരുഗകനൊരുലകു
തഗു ബോധന സുഖമാ
ഘനമഗു പുലി ഗോ രൂപമൈതേ ത്യാഗ-
രാജ നുത ശിശുവുകു പാലു കല്ഗുനാ (രാ)

Updated on 20 Nov 2008

Thyagaraja Kriti - Mitri Bhaagyamae - Raga Kharahara Priya

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

mitri bhAgyamE-kharaharapriya

In the kRti ‘mitri bhAgyamE’ – rAga karaharapriya, SrI tyAgarAja describes lakshmaNa’s delight.

P ¹mitri bhAgyamE bhAgyamu manasA ²sau(mitri)

A citra ratna-maya ³SEsha talpam(a)ndu
sItA patini ⁴unici(y)Ucu sau(mitri)

C bAguga vinta rAgamulan(A)lApamu
sEyaga mEnu pulakarincaga
tyAgarAja nutuDagu SrI ⁵rAmuni
tatv(A)rthamunu pogaDi jucu sau(mitri)

Gist
O My Mind!
The fortune of lakshmaNa is indeed the real fortune.
He has the privilege of seating the Lord SrI rAma on the pretty gem-studded couch of SEsha and gently rocking it;
while exposition of exquisite rAgAs is nicely performed by tyAgarAja, lakshmaNa, appreciating the true purport of SrI rAma, experiences horripilation;
therefore, the fortune of lakshmaNa is indeed the real fortune.

Word-by-word Meaning

P O My Mind (manasA)! The fortune (bhAgyamE) of lakshmaNa - son of mitrA – sumitrA (mitrA) (saumitri) is indeed the real fortune (bhAgyamu).

A O My Mind! The fortune of lakshmaNa,
who has the privilege of seating (unici) the Lord SrI rAma – Consort (patini) of sItA – on (andu) the pretty (citra) gem-studded (ratna-maya) couch (talpamu) (talpamandu) of SEsha and gently rocking (Ucu) (uniciyUcu) it,
is indeed the real fortune.

C The fortune of lakshmaNa,
who, while exposition (AlApamu) of exquisite (vinta) rAgAs (rAgamulanu) (rAgamulanAlApamu) is nicely (bAguga) performed (sEyaga) (by tyAgarAja),
appreciates (pogaDi jucu) (literally praise) the true purport (tatva arthamunu) (tatvArthamunu) of SrI rAma (rAmuni) – praised (nutuDagu) by this tyAgarAja -
such that he (lakshmaNa) experiences horripilation (mEnu pulakarincaga) (literally bodily horripilation),
is indeed the real fortune.

Notes –
Variations –
¹ – mitri bhAgyamE bhAgyamu manasA sau(mitri) – mitri bhAgyamE bhAgyamu saumitri bhAgyamE bhAgyamu'
⁴ – unici –uniki : unici – is appropriate.

References –
² – saumitri bhAgyamu – The characterisation of sumitrA by tulasi das as given in the website goes to prove that lakshmaNa imbibed those qualities from his mother - http://www.urday.com/sumitra.html

Comments -
¹ – mitri – the form of the word is not clear. This word is not found in Sanskriti or Telugu Dictionary. ‘mitrA’ (su-mitrA) is the name of mother of lakshmaNa. Therefore, by dropping ‘sau’ from ‘saumitri’, ‘mitri’ would also mean lakshmaNa only. Thereofore, this word has been translated as ‘lakshmaNa’.
³ – SEsha – (literally ‘remainder’) Adi SEsha embodied as lakshmaNa. The portrayal of anupallavi is indeed very interesting. SrI tyAgarAja states ‘seating the Lord (unici) in the SEsha talpa’; as lakshmaNa himself is SEsha, where is he seating the Lord? Further SrI tyAgarAja states that he (lakshmaNa) rocks (Ucu) the Lord. Therefore, the whole portrayal means that ‘lakshmaNa is mentally enjoying his own nature as SEsha - in relation to SEshi (see below)’.
⁵ - rAmuni tatvArthamu pogaDi –SrI tyAgarAja considers SrI rAma as ‘parabrahman’ ie ‘pUrNa’ and not as ‘vishNOrardhaM’ (one half of Lord vishNu)-

OM pUrNamada: pUrNamidaM pUrNAt pUrNamudacyatE
pUrNasya pUrNamAdAya pUrNamEva avaSishyatE

“OM. That (Brahman) is infinite, and This (universe) is infinite. This infinite proceeds from That infinite. Taking the infinitude of This inifinte (universe) That infinite remains same (Brahman) alone.”

brahaman is called 'SEshi' (or ucchishTa) and the empirical reality is 'SEsa' – source – http://www.ramanuja.org/sv/bhakti/archives/nov95/0123.html


Devanagari Version

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. मित्रि भाग्यमे भाग्यमु मनसा सौ(मित्रि)

अ. चित्र रत्न-मय शेष तल्प(म)न्दु
सीता पतिनि उनिचि(यू)चु सौ(मित्रि)

च. बागुग विन्त रागमुल(ना)लापमु
सेयग मेनु पुलकरिञ्चग
त्यागराज नुतुडगु श्री रामुनि
त(त्वा)र्थमुनु पॊगडि जूचु सौ(मित्रि)


Tamil Version with Meaning

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. மித்ரி பா4க்3யமே பா4க்3யமு மனஸா ஸௌ(மித்ரி)

அ. சித்ர ரத்ன-மய ஸே1ஷ தல்ப(ம)ந்து3
ஸீதா பதினி உனிசி(யூ)சு ஸௌ(மித்ரி)

ச. பா3கு3க3 விந்த ராக3முல(னா)லாபமு
ஸேயக3 மேனு புலகரிஞ்சக3
த்யாக3ராஜ நுதுட3கு3 ஸ்ரீ ராமுனி
தத்(வா)ர்த2முனு பொக3டி3 ஜூசு ஸௌ(மித்ரி)

இலக்குவனுடைய பேறே பேறாகும், மனமே!

சிறந்த, இரத்தினங்களிழைத்த, அரவணையில்
சீதை மணாளனையிருத்தி ஊசலாட்டும்
இலக்குவனுடைய பேறே பேறாகும், மனமே!

நன்கு, புதுமையான ராகங்களில் ஆலாபனை
செய்ய, மேனி புல்லரிக்க,
தியாகராசனால் போற்றப்பெற்றோனாகிய, இராமனின்
மெய்ப்பொருளினை புகழ்ந்து பார்க்கும்
இலக்குவனுடைய பேறே பேறாகும், மனமே!

ஆலாபனை செய்ய - தியாகராசரைக் குறிக்கும்
மேனி புல்லரிக்க - இலக்குவனைக் குறிக்கும்


Telugu Version

ప. మిత్రి భాగ్యమే భాగ్యము మనసా సౌ(మిత్రి)

అ. చిత్ర రత్న-మయ శేష తల్పమందు
సీతా పతిని ఉనిచియూచు సౌ(మిత్రి)

చ. బాగుగ వింత రాగములనాలాపము
సేయగ మేను పులకరించగ
త్యాగరాజ నుతుడగు శ్రీ రాముని
తత్వార్థమును పొగడి జూచు సౌ(మిత్రి)


Kannada Version

ಪ. ಮಿತ್ರಿ ಭಾಗ್ಯಮೇ ಭಾಗ್ಯಮು ಮನಸಾ ಸೌ(ಮಿತ್ರಿ)

ಅ. ಚಿತ್ರ ರತ್ನ-ಮಯ ಶೇಷ ತಲ್ಪಮಂದು
ಸೀತಾ ಪತಿನಿ ಉನಿಚಿಯೂಚು ಸೌ(ಮಿತ್ರಿ)

ಚ. ಬಾಗುಗ ವಿಂತ ರಾಗಮುಲನಾಲಾಪಮು
ಸೇಯಗ ಮೇನು ಪುಲಕರಿಂಚಗ
ತ್ಯಾಗರಾಜ ನುತುಡಗು ಶ್ರೀ ರಾಮುನಿ
ತತ್ವಾರ್ಥಮುನು ಪೊಗಡಿ ಜೂಚು ಸೌ(ಮಿತ್ರಿ)


Malayalam Version

പ. മിത്രി ഭാഗ്യമേ ഭാഗ്യമു മനസാ സൌ(മിത്രി)

അ. ചിത്ര രത്ന-മയ ശേഷ തല്പമന്ദു
സീതാ പതിനി ഉനിചിയൂചു സൌ(മിത്രി)

ച. ബാഗുഗ വിന്ത രാഗമുലനാലാപമു
സേയഗ മേനു പുലകരിഞ്ചഗ
ത്യാഗരാജ നുതുഡഗു ശ്രീ രാമുനി
തത്വാര്ഥമുനു പൊഗഡി ജൂചു സൌ(മിത്രി)

Updated on 18 Nov 2008

Thyagaraja Kriti - Peridi Ninu - Raga Kharahara Priya

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

pEriDi ninu-kharaharapriya

In the kRti ‘pEriDi ninu’ – rAga kharaharapriya, SrI tyAgarAja wonders as who named the Lord.

P ¹pEr(i)Di ninu pencina vAr(e)varE

A vArini jUpavE SrI rAmayya (pEriDi)

C1 ²sAra sAratara tAraka nAmamunu (pEriDi)

C2 ³sarva matamulaku sammatamaina (pEriDi)

C3 ghOra pAtakamula koppuna(y)aNacu (pEriDi)

C4 tyAgarAju sadA bAguga bhajiyincu (pEriDi)

Gist
O Lord rAma!
Whoever named and reared You? Please show them to me.
Whoever named You with a name which -
(a) is nectarine;
(b) is the most excellent;
(c) enables one to cross over the Ocean of Worldly Existence;
(d) is acceptable to all sects;
(e) subdues even severe crimes by the tip of Your bow; and
(f) is always chanted well by this tyAgarAja?

Word-by-word Meaning

P Whoever (vAru evarE) (vArevarE) named (pEru iDi) (pEriDi) and reared (pencina) You (ninu)?

A Whoever named and reared You? O Lord (ayya) rAma (rAmayya)! Please show (jUpavE) them (vArini) to me.

C1 Whoever named You with a name (nAmamunu) which is nectarine (sAra), the most excellent (sAratara) and which enables one to cross over (tAraka) the Ocean of Worldly Existence?

C2 Whoever named You with a name which is acceptable (sammatamaina) to all (sarva) sects (matamulaku)?

C3 Whoever named You with a name which subdues (aNacu) even severe (ghOra) crimes (pAtakamula) by the tip of Your bow (koppuna) (koppunayaNacu)?

C4 Whoever named You with a name which is always (sadA) chanted (bhajiyincu) well (bAguga) by this tyAgarAja?

Notes –
Variations –

References –
¹ – pEriDi ninu – In SrImad-vAlmIki rAmAyaNa, bAla kANDa, Chapter 18, vAlmIki does not say ‘a child was born to kausalyA’ but ‘rAma was born to kausalyA’. It was vasishTha who named the children. The following verses are relevant –

kausalyA janayad rAmaM divyalakshaNasaMyutaM 10

atItyaikAdaSAhaM tu nAmakarma tathAkarOt
jyEshThaM rAmAm mahAtmAnaM bharataM kaikEyIsutaM
saumitriM lakshmaNamiti SatrughnamaparaM tathA
vasishThaH parama prItO nAmAni kurutE tadA 21, 22

“...mother kausalyA gave birth to a highly blessed son named ‘rAma’ ... endowed with auspicious marks....” (10)

“He (daSaratha) further performed the naming ceremony (with respect to his sons) on completing eleven days. Supremely delighted the sage vasishTha (on behalf of the King) made the eldest, (an embodiment of) the Supreme Spirit, known by the name of ‘rAma’, the son of kaikEyI by that of ‘bharata’, the (first) son of sumitrA by that of ‘lakshmaNa’ and the other by that of ‘Satrughna’ on that occasion (21,22)

² - sAra sAratara tAraka nAmamunu - Please refer to the Discourse of Kanchi Mahaswami Chandrasekharendra Saraswati –
http://www.geocities.com/Athens/Rhodes/2952/mantra3.html

³ – sarva mata – The six modes of worship – shaNmata – worship of vishNu, Siva, Sakti, gaNapati, subrahmaNya, and sUrya.


Devanagari Version

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. पे(रि)डि निनु पॆञ्चिन वा(रॆ)वरे

अ. वारिनि जूपवे श्री रामय्य

च1. सार सारतर तारक नाममुनु (पे)

च2. सर्व मतमुलकु सम्मतमैन (पे)

च3. घोर पातकमुल कॊप्पुन(य)णचु (पे)

च4. त्यागराजु सदा बागुग भजियिञ्चु (पे)


Tamil Version with Meaning

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. பே(ரி)டி3 நினு பெஞ்சின வா(ரெ)வரே

அ. வாரினி ஜூபவே ஸ்ரீ ராமய்ய

ச1. ஸார ஸாரதர தாரக நாமமுனு (பே)

ச2. ஸர்வ மதமுலகு ஸம்மதமைன (பே)

ச3. கோ4ர பாதகமுல கொப்புன(ய)ணசு (பே)

ச4. த்யாக3ராஜு ஸதா3 பா3கு3க3 ப4ஜியிஞ்சு (பே)

பெயரிட்டுன்னை வளர்த்தவர் யாரே?

அவர்தம்மைக் காட்டுவாய், இராமய்யா!
பெயரிட்டுன்னை வளர்த்தவர் யாரே?

1. சாரமானதும், மேன்மையானதும்,
(பிறவிக் கடலைக்) கடத்துவிப்பதான நாமத்தினை
பெயரிட்டுன்னை வளர்த்தவர் யாரே?

2. அனைத்து மதங்களுக்கும் சம்மதமான
பெயரிட்டுன்னை வளர்த்தவர் யாரே?

3. கொடுமையான பாதகங்களையும் (உனது)
வில் நுனியினால் களையும்
பெயரிட்டுன்னை வளர்த்தவர் யாரே?

4. தியாகராசன் எப்போதும் நன்கு பசனை செய்யும்
பெயரிட்டுன்னை வளர்த்தவர் யாரே?

அனைத்து மதங்கள் - ஆறுவிதமான தெய்வ வழிபாட்டு
முறைகள் - சிவன், விஷ்ணு, சக்தி, கணபதி, முருகன், சூரியன்


Telugu Version

ప. పేరిడి నిను పెంచిన వారెవరే

అ. వారిని జూపవే శ్రీ రామయ్య

చ1. సార సారతర తారక నామమును (పే)

చ2. సర్వ మతములకు సమ్మతమైన (పే)

చ3. ఘోర పాతకముల కొప్పునయణచు (పే)

చ4. త్యాగరాజు సదా బాగుగ భజియించు (పే)


Kannada Version

ಪ. ಪೇರಿಡಿ ನಿನು ಪೆಂಚಿನ ವಾರೆವರೇ

ಅ. ವಾರಿನಿ ಜೂಪವೇ ಶ್ರೀ ರಾಮಯ್ಯ

ಚ1. ಸಾರ ಸಾರತರ ತಾರಕ ನಾಮಮುನು (ಪೇ)

ಚ2. ಸರ್ವ ಮತಮುಲಕು ಸಮ್ಮತಮೈನ (ಪೇ)

ಚ3. ಘೋರ ಪಾತಕಮುಲ ಕೊಪ್ಪುನಯಣಚು (ಪೇ)

ಚ4. ತ್ಯಾಗರಾಜು ಸದಾ ಬಾಗುಗ ಭಜಿಯಿಂಚು (ಪೇ)


Malayalam Version

പ. പേരിഡി നിനു പെഞ്ചിന വാരെവരേ

അ. വാരിനി ജൂപവേ ശ്രീ രാമയ്യ

ച1. സാര സാരതര താരക നാമമുനു (പേ)

ച2. സര്വ മതമുലകു സമ്മതമൈന (പേ)

ച3. ഘോര പാതകമുല കൊപ്പുനയണചു (പേ)

ച4. ത്യാഗരാജു സദാ ബാഗുഗ ഭജിയിഞ്ചു (പേ)

Updated on 18 Nov 2008

Thyagaraja Kriti - Paahi Rama Ramayanucu - Raga Kharahara Priya

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

pAhi rAma rAmayanucu-kharaharapriya

In the kRti ‘pAhi rAma rAmayanucu’ – rAga kharaharapriya, SrI tyAgarAja describes the compassion of the Lord towards his devotess and pleads for the same towards him too.

P pAhi rAma rAma(y)anucu bhajana sEyavE

C1 kanikarambu kalgi ¹sItA kAntuni kanagA
manasu ranjilla palkE madana janakuDu (pAhi)

C2 ²valvalu diddi saumitri valaci nilvagA
kaluva rEkulanu kEru kanula jUcenu (pAhi)

C3 bharatuD(A) vELa karagi karagi nilvagA
karamu paTTi kaugilincE varaduD(a)ppuDu (pAhi)

C4 ³caNDa SatrughnuD(a)ppuD⁴(a)khaNDa vRttitOn-
(u)NDa santasillE kOdaNDa rAmuDu (pAhi)

C5 manasu telisi kalasi hanumantuD(u)NDagA
canuvu mATal(A)Duc(u)NDE sArvabhaumuDu (pAhi)

C6 ⁵vIri karuNa kaligi(y)epuDu velasi(y)undunO
sAramaina bhakticE san-nutintunO (pAhi)

C7 ⁶dharm(A)rtha kAma ⁷mOksha ⁸dAnam(E)lanE
⁹marmam(e)ruga lEni ¹⁰indra Sarmam(E)lanE (pAhi)

C8 bAga karuNa jEsi(y)epuDu bhavyam(o)sagunO
tyAgarAju ¹¹cEyi paTTi dayanu brOcunO (pAhi)

Gist
Chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.
1. When sItA looked at her beloved with kindness, SrI rAma spoke to her to the exultation of her mind.
2. When lakshmaNa, setting right his garments, stood there affectionately, the Lord looked at him with His beautiful eyes that put to shame the lotus petals.
3. At that time when bharata stood before the Lord with his heart melting, the Lord, holding his hand, embraced him.
4. At that time when the terrific Satrughna remained absorbed in the Supreme Self, kOdaNDa rAma felt happy.
5. When AnjanEya, understanding the mind of the Lord, remained associated (with them - lakshmaNa, bharata and Satrughna), the Universal Lord was speaking kind words to him.
6. When shall I be shining by receiving the grace of the Lord? Will I be able to praise Him well with nectarine devotion?
7. Why the (four-fold) division of purushArtha – pursuit of righteous action, wealth, desires, deliverance? Of what avail the status of even indra which is bereft of understanding of the secret (of devotion to the Lord)?
8. When will the Lord grant me good fortune by being very compassionate? Will He compassionately protect this tyAgarAja by holding his hand?

Word-by-word Meaning

P Chant (bhajana sEyavE) the names of Lord repeating (anucu) (literally saying) ‘protect (pAhi) me, O Lord rAma, O Lord rAma’ (rAmayanucu).

C1 When sItA looked (kanagA) at her beloved (kAntuni) with kindness (kanikarambu kalgi),
SrI rAma - father (janakuDu) of cupid (madana) - spoke to her (palkE) to the exultation (ranjilla) of her mind (manasu);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

C2 When lakshmaNa – son of sumitrA (saumitri), setting right (diddi) his garments (valvalu), stood (nilvagA) there affectionately (valaci),
the Lord looked (jUcenu) at him with His beautiful eyes (kanula) that put to shame (kEru) the lotus (kaluva) petals (rEkulanu);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

C3 At that time (A vELa) when bharata (bharatuDu) (bharatuDA) stood (nilvagA) before the Lord with his heart melting (karagi karagi),
the Lord – bestower of boons (varaduDu) - then (appuDu) (varaduDappuDu), holding (paTTi) his hand (karamu), embraced (kaugilincE) him;
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

C4 At that time (appuDu) when the terrific (caNDa) Satrughna (SatrughnuDu) remained (uNDa) absorbed (vRttitOnu) (vRttitOnuNDa) in the Supreme Self (akhaNDa) (literally unfragmented or pUrNa) (SatrughnuDappuDakhaNDa),
Lord rAma (rAmuDu) – wielder of bow kOdaNDa – felt happy (santasillE);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

C5 When AnjanEya (hanumantuDu), understanding (telisi) the mind (manasu) of the Lord, remained (uNDagA) (hanumantuDuNDagA) associated (kalasi) (with them - lakshmaNa, bharata and Satrughna),
the Universal Lord (sArvabhamuDu) was speaking (ADucu uNDE) kind (canuvu) words (mATalu) (mATalADucuNDE) to him;
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

C6 When (epuDu) shall I be (undunO) shining (velasi) (velasiyundunO) by receiving (kaligi) (literally arise) (kaligiyepuDu) the grace (karuNa) of the Lord (vIri) (literally He)?
Will I be able to praise Him well (san-nutintunO) with (cE) nectarine (sAramaina) devotion (bhakti) (bhakticE)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

C7 Why (ElanE) the (four-fold) division (dAnamu) (dAnamElanE) of purushArtha – pursuit of righteous action (dharma), wealth (artha), desires (kAma), deliverance (mOksha)?
Of what avail (ElanE) the status (Sarmamu) (literally title) of even indra which is bereft of (lEni) understanding (eruga) of the secret (marmamu) (marmameruga) (of devotion to the Lord)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

C8 When (epuDu) will the Lord grant (osagunO) me good fortune (bhavyamu) (bhavyamosagunO) by being (jEsi) (jEsiyepuDu) very (bAga) compassionate (karuNa)?
Will He compassionately (dayanu) protect (brOcunO) this tyAgarAja (tyAgarAju) by holding (paTTi) his hand (cEyi)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord rAma’.

Notes –
Variations –
¹ – sItA –'siTa'.
⁴ – akhaNDa vRttito –akhaNDa bhaktito : In all the books, it is given as 'akhaNDa vRttitO'; only in the book of TKG, it is given as 'akhaNDa bhaktitO'; in the same book, 'akhaNDa vRttitO' is given as an alternative. While 'akhaNDa vRtti' is 'advaitic', 'akhaNDa bhakti' is 'dvaita'. Whatever may have been the final opinion of SrI tyAgarAja, he has sung many kRtis which brings out his advaitic leanings notwithstanding his bhakti. For example, please refer to kRti 'dvaitamu sukhamA' – rAga rIti gauLa. Therefore, this cannot be taken as normal pAThAntara but an interpolation. As 'akhaNDa vRttitO' is given in all the books, 'akhaNDa bhaktitO' is to be taken as an interpolation.
⁵ – vIri –vAri.
¹¹ – cEyi paTTi dayanu brOcunO –cEyi baTTE dayanu jUtunO.

References –
⁴ – akhaNDa vRtti – The following quote from website shall explain the meaning - http://www.geocities.com/snsastri/panchadasi-chapter-5.html

“The Mahavakya gives rise to Self-knowledge by making the mind take the form of Brahman. The question arises—since Brahman has no form, what is meant by saying that the mind takes the form of Brahman (akhanda-aakaara-vritti)? This is explained by Vidyaranya in Jivanmuktiviveka, chapter 3 by taking an example. A pot made of clay is full of the all-pervading space as soon as it is made. Filling it afterwards with water, rice or any other substance is due to human effort. Though the water, etc, in the pot can be removed, the space inside can never be removed. It continues to be there even if the mouth of the pot is hermetically sealed. In the same manner, the mind, in the act of being born, comes into existence full of the consciousness of the self. It takes on, after its birth, due to the influence of virtue and vice, the form of pots, cloths, colour, taste, pleasure, pain, and other transformations, just like melted copper, cast into moulds. Of these, the transformations such as colour, taste and the like, which are not-self, can be removed from the mind, but the form of the self, which does not depend on any external cause, cannot be removed at all. Thus, when all other ideas are removed from the mind, the self is realized without any impediment. It has been said-“One should cause the mind which, by its very nature, is ever prone to assume either of the two forms of the Self and the not-Self, to throw into the background the perception of the not-Self, by taking on the form of the Self alone”. And also—“The mind takes on the form of pleasure, pain and the like, because of the influence of virtue and vice, whereas the form of the mind, in its native aspect, is not conditioned by any extraneous cause. To the mind devoid of all transformations is revealed the supreme Bliss”. Thus, when the mind is emptied of all other thoughts Self-knowledge arises.”

Please also refer to the website for the song of Tamil Saint tAyumAnavar regarding akhaNDAkAra yOgAnubhUti –
http://www.tamil.net/erumbugal/?p=125

“The mental ‘thought’ that occurs at the moment of realization, when Brahman is effectively ‘known’ is called akhaNDAkAra vRRitti but ... this is not a knowing as such but the mind ‘taking on the form of the undivided.’” Source -
http://www.advaita.org.uk/discourses/backto_truth/knower_known.htm

Comments -
General – In the book of CR, the statements in caraNas 1 to 5 are attributed to a ‘darSana’ (beholding) which SrI tyAgarAja had.
² – valvalu diddi – lakshmaNa is stated to be always busy carrying out the orders SrI rAma; when he goes near the Lord, he makes up his garments to be presentable.
³ – caNDa Satrughna – Satrughna is considered a terror to his enemies.
⁶ – dharma artha kAma mOksha – pursuit of all these, for their own sake, results only in rebirths for enjoyment of the fruits thereof. The great telugu composer and devotee of Lord venkatESvara – annamAcArya, in his kRti ‘nAnATi batuku’ says - tegadu pApamu tIradu puNyamu – meaning ‘the sins will not abate and the merits would not be exhausted’. For the complete song, please visit the web site - http://www.karnatik.com/c1508.shtml
⁷ – mOksha –SrI tyAgarAja considers even mOksha to be of lesser value because, in that state, the distinction of Lord and devotee vanishes and, consequently, the devotee cannot express his devotion to the Lord. See note also.
⁸ – marmamu – SrI tyAgarAja has not spelt out the ‘nature of secret’; However, from the context, it is clear that devotion to Lord is both the path and the goal – and that is the secret. This is what nArada bhakti sUtras say on devotion –

amRtasvarUpA ca 3

“And in it own intrinsic nature, Divine Love is nothing less than the immortal bliss of freedom (Mukti) itself, which comes unsolicited by the grace of God and by self-sacrifice.” (Translation by Swami Tyagisananda)
For complete nArada bhakti sUtras, please refer to -
http://www.celextel.org/othervedantabooks/naradabhaktisutras.html

⁹ – dAnamu – In view the four-fold purushArtha – dharma, artha, kAma and mOksha specified, this word ‘dAnamu’ seems to stand apart. Therefore, in my humble opinion, this may not refer to ‘gift’ or ‘donation’. This word has another meaning – ‘dividing’. It has accordingly been translated.
¹⁰ – indra Sarmamu – indra is always worried of losing his status to a more meritorious person.


Devanagari Version

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. पाहि राम राम(य)नुचु भजन सेयवे

च1. कनिकरम्बु कल्गि सीता कान्तुनि कनगा
मनसु रञ्जिल्ल पल्के मदन जनकुडु (पा)

च2. वल्वलु दिद्दि सौमित्रि वलचि निल्वगा
कलुव रेकुलनु केरु कनुल जूचॆनु (पा)

च3. भरतु(डा) वेळ करगि करगि निल्वगा
करमु पट्टि कौगिलिञ्चे वरदु(ड)प्पुडु (पा)

च4. चण्ड शत्रुघ्नु(ड)प्पु(ड)खण्ड वृत्तितो-
(नु)ण्ड सन्तसिल्ले कोदण्ड रामुडु (पा)

च5. मनसु तॆलिसि कलसि हनुमन्तु(डु)ण्डगा
चनुवु माट(ला)डु(चु)ण्डे सार्वभौमुडु (पा)

च6. वीरि करुण कलिगि(यॆ)पुडु वॆलसि(यु)न्दुनो
सारमैन भक्तिचे सन्नुतिन्तुनो (पा)

च7. ध(र्मा)र्थ काम मोक्ष दान(मे)लने
मर्म(मॆ)रुग लेनि इन्द्र शर्म(मे)लने (पा)

च8. बाग करुण जेसि(यॆ)पुडु भव्य(मॊ)सगुनो
त्यागराजु चेयि पट्टि दयनु ब्रोचुनो (पा)


Tamil Version with Meaning

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. பாஹி ராம ராம(ய)னுசு ப4ஜன ஸேயவே

ச1. கனிகரம்பு3 கல்கி3 ஸீதா காந்துனி கனகா3
மனஸு ரஞ்ஜில்ல பல்கே மத3ன ஜனகுடு3 (பா)

ச2. வல்வலு தி3த்3தி3 ஸௌமித்ரி வலசி நில்வகா3
கலுவ ரேகுலனு கேரு கனுல ஜூசெனு (பா)

ச3. ப4ரது(டா3) வேள கரகி3 கரகி3 நில்வகா3
கரமு பட்டி கௌகி3லிஞ்சே வரது3(ட3)ப்புடு3 (பா)

ச4. சண்ட3 ஸ1த்ருக்4னு(ட3)ப்பு(ட3)க2ண்ட3 வ்ரு2த்திதோ-
(னு)ண்ட3 ஸந்தஸில்லே கோத3ண்ட3 ராமுடு3 (பா)

ச5. மனஸு தெலிஸி கலஸி ஹனுமந்து(டு3)ண்ட3கா3
சனுவு மாட(லா)டு3(சு)ண்டே3 ஸார்வபௌ4முடு3 (பா)

ச6. வீரி கருண கலிகி3(யெ)புடு3 வெலஸி(யு)ந்து3னோ
ஸாரமைன ப4க்திசே ஸன்னுதிந்துனோ (பா)

ச7. த4ர்(மா)ர்த2 காம மோக்ஷ தா3ன(மே)லனே
மர்ம(மெ)ருக3 லேனி இந்த்3ர ஸ1ர்ம(மே)லனே (பா)

ச8. பா3க3 கருண ஜேஸி(யெ)புடு3 ப4வ்ய(மொ)ஸகு3னோ
த்யாக3ராஜு சேயி பட்டி த3யனு ப்3ரோசுனோ (பா)

'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

1. கனிவு கொண்டு சீதை கணவனை நோக்க,
மனது களிக்கப் பகர்ந்தனன், காமனையீன்றோன்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

2. ஆடைகளை சீர்படுத்தி, இலக்குவன் அன்புடன் நிற்க,
தாமரையிதழ்களைப் பழிக்கும் கண்களால் (அவனை இராமன்) நோக்கினான்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

3. பரதன் அவ்வமயம் (உள்ளம்) உருகியுருகி நிற்க,
கைப் பற்றி அணைத்திட்டான், வரதன் அப்போழ்து;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

4. கடிய சத்துருக்கினன் அவ்வேளை அகண்ட விருத்தியில்
இருக்க, மனது மகிழ்ந்தான், கோதண்டராமன்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

5. மனதறிந்து, கலந்து, அனுமனிருக்க,
அன்பு மொழிகள் (அவனுடன்) பகர்ந்திருந்தான், அண்டமாள்வோன்;
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

6. இவரின் கருணை கிடைத் தெப்போழ்து திகழ்ந்திருப்பேனோ?
சாரமான பத்தியுடன் நன்கு போற்றி செய்வேனோ?
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

7. அறம், பொருள், இன்பம், வீடெனும் பாகுபாடுகளேனோ?
உட்பொருளறியா இந்திரப் பட்டமுமேனோ?
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

8. நன்கு கருணை கொண்டு எப்போது பேறருள்வானோ?
தியாகராசனின் கைப்பற்றி, தயவுடன் காப்பானோ?
'காவாய் இராமா, இராமா' யென பசனை செய்வாய்!

அகண்ட விருத்தி - உருவமற்ற பரம்பொருளினில் நிலைத்தல்



Telugu Version

ప. పాహి రామ రామయనుచు భజన సేయవే

చ1. కనికరంబు కల్గి సీతా కాంతుని కనగా
మనసు రంజిల్ల పల్కే మదన జనకుడు (పా)

చ2. వల్వలు దిద్ది సౌమిత్రి వలచి నిల్వగా
కలువ రేకులను కేరు కనుల జూచెను (పా)

చ3. భరతుడా వేళ కరగి కరగి నిల్వగా
కరము పట్టి కౌగిలించే వరదుడప్పుడు (పా)

చ4. చండ శత్రుఘ్నుడప్పుడఖండ వృత్తితో-
నుండ సంతసిల్లే కోదండ రాముడు (పా)

చ5. మనసు తెలిసి కలసి హనుమంతుడుండగా
చనువు మాటలాడుచుండే సార్వభౌముడు (పా)

చ6. వీరి కరుణ కలిగియెపుడు వెలసియుందునో
సారమైన భక్తిచే సన్నుతింతునో (పా)

చ7. ధర్మార్థ కామ మోక్ష దానమేలనే
మర్మమెరుగ లేని ఇంద్ర శర్మమేలనే (పా)

చ8. బాగ కరుణ జేసియెపుడు భవ్యమొసగునో
త్యాగరాజు చేయి పట్టి దయను బ్రోచునో (పా)


Kannada Version

ಪ. ಪಾಹಿ ರಾಮ ರಾಮಯನುಚು ಭಜನ ಸೇಯವೇ

ಚ1. ಕನಿಕರಂಬು ಕಲ್ಗಿ ಸೀತಾ ಕಾಂತುನಿ ಕನಗಾ
ಮನಸು ರಂಜಿಲ್ಲ ಪಲ್ಕೇ ಮದನ ಜನಕುಡು (ಪಾ)

ಚ2. ವಲ್ವಲು ದಿದ್ದಿ ಸೌಮಿತ್ರಿ ವಲಚಿ ನಿಲ್ವಗಾ
ಕಲುವ ರೇಕುಲನು ಕೇರು ಕನುಲ ಜೂಚೆನು (ಪಾ)

ಚ3. ಭರತುಡಾ ವೇಳ ಕರಗಿ ಕರಗಿ ನಿಲ್ವಗಾ
ಕರಮು ಪಟ್ಟಿ ಕೌಗಿಲಿಂಚೇ ವರದುಡಪ್ಪುಡು (ಪಾ)

ಚ4. ಚಂಡ ಶತ್ರುಘ್ನುಡಪ್ಪುಡಖಂಡ ವೃತ್ತಿತೋ-
ನುಂಡ ಸಂತಸಿಲ್ಲೇ ಕೋದಂಡ ರಾಮುಡು (ಪಾ)

ಚ5. ಮನಸು ತೆಲಿಸಿ ಕಲಸಿ ಹನುಮಂತುಡುಂಡಗಾ
ಚನುವು ಮಾಟಲಾಡುಚುಂಡೇ ಸಾರ್ವಭೌಮುಡು (ಪಾ)

ಚ6. ವೀರಿ ಕರುಣ ಕಲಿಗಿಯೆಪುಡು ವೆಲಸಿಯುಂದುನೋ
ಸಾರಮೈನ ಭಕ್ತಿಚೇ ಸನ್ನುತಿಂತುನೋ (ಪಾ)

ಚ7. ಧರ್ಮಾರ್ಥ ಕಾಮ ಮೋಕ್ಷ ದಾನಮೇಲನೇ
ಮರ್ಮಮೆರುಗ ಲೇನಿ ಇಂದ್ರ ಶರ್ಮಮೇಲನೇ (ಪಾ)

ಚ8. ಬಾಗ ಕರುಣ ಜೇಸಿಯೆಪುಡು ಭವ್ಯಮೊಸಗುನೋ
ತ್ಯಾಗರಾಜು ಚೇಯಿ ಪಟ್ಟಿ ದಯನು ಬ್ರೋಚುನೋ (ಪಾ)


Malayalam Version

പ. പാഹി രാമ രാമയനുചു ഭജന സേയവേ

ച1. കനികരമ്ബു കല്ഗി സീതാ കാന്തുനി കനഗാ
മനസു രഞ്ജില്ല പല്കേ മദന ജനകുഡു (പാ)

ച2. വല്വലു ദിദ്ദി സൌമിത്രി വലചി നില്വഗാ
കലുവ രേകുലനു കേരു കനുല ജൂചെനു (പാ)

ച3. ഭരതുഡാ വേള കരഗി കരഗി നില്വഗാ
കരമു പട്ടി കൌഗിലിഞ്ചേ വരദുഡപ്പുഡു (പാ)

ച4. ചണ്ഡ ശത്രുഘ്നുഡപ്പുഡഖണ്ഡ വൃത്തിതോ-
നുണ്ഡ സന്തസില്ലേ കോദണ്ഡ രാമുഡു (പാ)

ച5. മനസു തെലിസി കലസി ഹനുമന്തുഡുണ്ഡഗാ
ചനുവു മാടലാഡുചുണ്ഡേ സാര്വഭൌമുഡു (പാ)

ച6. വീരി കരുണ കലിഗിയെപുഡു വെലസിയുന്ദുനോ
സാരമൈന ഭക്തിചേ സന്നുതിന്തുനോ (പാ)

ച7. ധര്മാര്ഥ കാമ മോക്ഷ ദാനമേലനേ
മര്മമെരുഗ ലേനി ഇന്ദ്ര ശര്മമേലനേ (പാ)

ച8. ബാഗ കരുണ ജേസിയെപുഡു ഭവ്യമൊസഗുനോ
ത്യാഗരാജു ചേയി പട്ടി ദയനു ബ്രോചുനോ (പാ)

Updated on 17 Nov 2008

Thyagaraja Kriti - Pakkala Nilabadi - Raga Kharahara Priya

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

pakkala nilabaDi-kharaharapriya

In the kRti ‘pakkala nilabadi kolice muccata’ – rAga kharaharapriya – SrI tyAgarAja wonders as to how fortunate sItA and lakshmaNa are to be by the side of SrI rAma.

P pakkala nilabaDi kolicE muccata
bAga telpa rAdA

A ¹cukkala rAyani kEru mOmu gala
su-dati sItamma saumitri rAmunik(i)ru (pakkala)

C tanuvucE vandanam(o)narincuc(u)nnArA
canuvuna nAma kIrtana sEyuc(u)nnArA
manasuna talaci mai maraciy(u)nnArA
nenar(u)nci tyAgarAjunitO ²hari hari mIr(i)ru (pakkala)

Gist
O Beautiful teethed Mother sItA - having a face that puts to shame moon- and O lakshmaNa!
Won’t you kindly inform, this tyAgarAja, in detail about the grandeur of your serving SrI rAma by standing on His either side?
Are you bodily paying obeisance to Him? or are you engaged in chanting His names lovingly? or are you in trance meditating in the mind on Him?
Pardon me for asking!

Word-by-word Meaning

P Won’t (rAdA) you inform me (telpa) in detail (bAga) (literally well) about the grandeur (muccata) of your serving (kolicE) (SrI rAma) by standing (nilabaDi) on His either side (pakkala)?

A O Beautiful teethed (su-dati) Mother (amma) sItA (sItamma) having (gala) a face (mOmu) that puts to shame (kEru) the moon – the Lord (rAyani) of stars (cukkala) - and O lakshmaNa – son of sumitrA (saumitri)!
won’t you inform me in detail about the grandeur of your serving, by standing on either (iru) (literally both) side SrI rAma (rAmuniki) (rAmunikiru)?

C Are (unnArA) you bodily (tanuvucE) paying (onarincucu) obeisance (vandanamu) (vandanamoranincucunnArA) to Him? or
are (unnArA) you engaged (sEyucu) (sEyucunnArA) in chanting (kIrtana) His names (nAma) lovingly (canuvuna)? or
are (unnArA) you in trance (mai maraci) (maraciyunnArA) (literally unaware of body consciousness) meditating (talaci) (literally think) in the mind (manasuna) on Him?
won’t you (mIru) kindly (nenaru unci) (nenarunci) inform this tyAgarAja (tyAgarAjunitO) in detail about the grandeur of serving SrI rAma by standing on His either (iru) (mIriru) side?
Pardon me for asking (hari hari)!

Notes –
Variations –

References –

Comments -
¹ – cukkala rAyani kEru mOmu gala – this can be applied either to sItA or SrI rAma. However, in all the books this has been applied to sItA only. The same has been maintained here also.
² - hari hari – Exclamation - A colloquial usage to beg pardon of venerable people for uttering something which should not have been said to them.


Devanagari Version

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. पक्कल निलबडि कॊलिचे मुच्चट
बाग तॆल्प रादा

अ. चुक्कल रायनि केरु मोमु गल
सु-दति सीतम्म सौमित्रि रामुनि(कि)रु (प)

च. तनुवुचे वन्दन(मॊ)नरिञ्चु(चु)न्नारा
चनुवुन नाम कीर्तन सेयु(चु)न्नारा
मनसुन तलचि मै मरचि(यु)न्नारा
नॆन(रु)ञ्चि त्यागराजुनितो हरि हरि मी(रि)रु (प)


Tamil Version with Meaning

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. பக்கல நிலப3டி3 கொலிசே முச்சட
பா3க3 தெல்ப ராதா3

அ. சுக்கல ராயனி கேரு மோமு க3ல
ஸு-த3தி ஸீதம்ம ஸௌமித்ரி ராமுனி(கி)ரு (ப)

ச. தனுவுசே வந்த3ன(மொ)னரிஞ்சு(சு)ன்னாரா
சனுவுன நாம கீர்தன ஸேயு(சு)ன்னாரா
மனஸுன தலசி மை மரசி(யு)ன்னாரா
நென(ரு)ஞ்சி த்யாக3ராஜுனிதோ ஹரி ஹரி மீ(ரி)ரு (ப)

பக்கத்தில் நின்று சேவை செய்யும் அழகினை
விரிவாகத் தெரிவிக்கலாகாதா!

மதியினைப் பழிக்கும் வதனமுடைத்த,
அழகிய பற்களுடை சீதம்மா! இலக்குவா! இராமனுக்கு
இரு பக்கத்திலும் நின்று சேவை செய்யும் அழகினை
விரிவாகத் தெரிவிக்கலாகாதா!

உடலினால் வந்தனம் செய்கின்றீர்களா? (அல்லது)
அன்புடன் நாம கீர்த்தனை செய்கின்றீர்களா? (அல்லது)
உள்ளத்தில் நினைந்து மெய் மறந்துள்ளீர்களா?
கனிவு கூர்ந்து, தியாகராசனுக்கு, நீங்கள் (இராமனுக்கு)
இரு பக்கத்திலும் நின்று சேவை செய்யும் அழகினை
விரிவாகத் தெரிவிக்கலாகாதா!
கேட்பதற்கு மன்னிப்பீராக!

மதியைப் பழிக்கும் வதனமுடை - இது இராமனையும் குறிக்கலாம்
கேட்பதற்கு மன்னிப்பீராக - இது 'அரி அரி' யென்று வரும் சொற்களின் பொருள்


Telugu Version

ప. పక్కల నిలబడి కొలిచే ముచ్చట
బాగ తెల్ప రాదా

అ. చుక్కల రాయని కేరు మోము గల
సు-దతి సీతమ్మ సౌమిత్రి రామునికిరు (ప)

చ. తనువుచే వందనమొనరించుచున్నారా
చనువున నామ కీర్తన సేయుచున్నారా
మనసున తలచి మై మరచియున్నారా
నెనరుంచి త్యాగరాజునితో హరి హరి మీరిరు (ప)


Kannada Version

ಪ. ಪಕ್ಕಲ ನಿಲಬಡಿ ಕೊಲಿಚೇ ಮುಚ್ಚಟ
ಬಾಗ ತೆಲ್ಪ ರಾದಾ

ಅ. ಚುಕ್ಕಲ ರಾಯನಿ ಕೇರು ಮೋಮು ಗಲ
ಸು-ದತಿ ಸೀತಮ್ಮ ಸೌಮಿತ್ರಿ ರಾಮುನಿಕಿರು (ಪ)

ಚ. ತನುವುಚೇ ವಂದನಮೊನರಿಂಚುಚುನ್ನಾರಾ
ಚನುವುನ ನಾಮ ಕೀರ್ತನ ಸೇಯುಚುನ್ನಾರಾ
ಮನಸುನ ತಲಚಿ ಮೈ ಮರಚಿಯುನ್ನಾರಾ
ನೆನರುಂಚಿ ತ್ಯಾಗರಾಜುನಿತೋ ಹರಿ ಹರಿ ಮೀರಿರು (ಪ)


Malayalam Version

പ. പക്കല നിലബഡി കൊലിചേ മുച്ചട
ബാഗ തെല്പ രാദാ

അ. ചുക്കല രായനി കേരു മോമു ഗല
സു-ദതി സീതമ്മ സൌമിത്രി രാമുനികിരു (പ)

ച. തനുവുചേ വന്ദനമൊനരിഞ്ചുചുന്നാരാ
ചനുവുന നാമ കീര്തന സേയുചുന്നാരാ
മനസുന തലചി മൈ മരചിയുന്നാരാ
നെനരുഞ്ചി ത്യാഗരാജുനിതോ ഹരി ഹരി മീരിരു (പ)

Updated on 16 Nov 2008

Thyagaraja Kriti - Nadachi Nadachi - Raga Kharaharapriya

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

naDaci naDaci-kharaharapriya

In the kRti ‘naDaci naDaci’ – rAga kharaharapriya, SrI tyAgarAja pities those people who do not know where to look for rAma.

P naDaci naDaci jUcEr(a)yOdhyA
nagaramu kAnarE

A puDami sutA sahAyuDai celangE
¹pUrNuni ²AtmArAmuni kUDi(y)ADa (naDaci)

C ³aTTE ⁴kannulu kUrci teraci sUtramu
paTTi veliki ⁵vEsha dhArulai
⁶puTTu cAvu lEni tAvu teliyaka
pogaDedaru ⁷tyAgarAja vinutuni (naDaci)

Gist
People looked for one's Self, Lord rAma - consort of sItA - the Whole - praised by this tyAgarAja - by walking all the way to the city of ayOdhyA, but could not find Him.
Focusing the eyes and half-closing, sitting without motion of eyes or body, holding a rosary, for all appearances wearing a garb of a yOgi but indeed a fake, they simply extolled Him not knowing the real location where there is no birth or death.

Word-by-word Meaning

P People looked (jUcEru) (for SrI rAma) by walking all the way (naDaci naDaci) (literally walking on and on) to the city (nagaramu) of ayOdhyA (jUcErayOdhyA), but could not find (kAnarE) Him.

A People looked for one’s Self (AtmA) Lord rAma (rAmuni) – who is (celangE) the consort (sahAyuDai) (literally companion) of sItA – daughter (sutA) of Earth (puDami) and who is the Whole (pUrNa),
by walking all the way to the city of ayOdhyA in order to be united (kUDi Ada) (kUDiyADa) with Him, but could not find Him.

C Focusing (kUrci) the eyes (kannulu) and half-closing (teraci) (literally opening), (sitting) without motion (of eyes or body) (aTTE) (literally thus),
holding (paTTi) a rosary (sUtramu),
for all appearances (veliki) (literally externally) wearing (dhArulai) a garb (vEsha) (of a yOgi but indeed a fake),
they (simply) extolled (pogaDedaru) Him not knowing (teliyaka) the (real) location (tAvu) where there is no (lEni) birth (puTTu) or death (cAvu);
people looked for SrI rAma - the Lord praised (vinutuni) by this tyAgarAja by walking all the way to the city of ayOdhyA, but could not find Him.

Notes –
Variations –

References –

Comments -
¹ – pUrNuni – In this regard, please refer to following ISAvasyOpanishad verse -
OM pUrNamadaH pUrNamidaM pUrNAt pUrNamudacyatE
pUrNasya pUrNamAdAya pUrNamEva avaSishyatE

“OM. That (Brahman) is infinite, and This (universe) is infinite. This infinite proceeds from That infinite. Taking the infinitude of This inifinte (universe) That infinite remains same (Brahman) alone.”
For an essay on the upanishad, please refer to –
http://www.swami-krishnananda.org/essay/essay_1.html

² - AtmArAmuni – The dictionary meaning of ‘AtmArAma’ is ‘rejoicing in one’s Self or in the Supreme Spirit'. For this purpose, the word is to be split as ‘AtmA + ArAma’.
However, from the context and taking into consideration the comparision of people looking for Lord rAma at ayOdhyA, in my humble opinion, this word is to be split as ‘AtmA (Atman) + rAma’ – meaning ‘the Lord rAma (paramAtmA) effulgent as Individual Self (AtmA –Atman).
In this regard, the 'AtmArAma' verse in SrImad bhAgavataM, Book 1, Chapter 7 is relevant -

AtmArAmAsca munayO nirgranthA apyurukramE
kurvantyahaitukIM bhaktimitthambhUtaguNO hariH 10

“As far as the word ātmārāma is concerned, the Lord (Caitanya) explained that the word ātmā is used to indicate: (1) the Supreme Absolute Truth, (2) the body, (3) the mind, (4) endeavor, (5) conviction, (6) intelligence, and (7) nature. The word ārāma means enjoyer; therefore anyone who takes pleasure in the cultivation of the knowledge of these seven items is known as ātmārāma.”
Source – http://vedabase.net/tlc/15/en
Also refer to exhaustive meanings of the word ‘AtmArAma’ given in http://vedabase.net/cc/madhya/24/en1

The following verses from SrImad bhagavad gItA, are also relavant -

yO(a)ntaHsukhO(a)ntarArAmastathA(a)ntarjyOtirEva yaH
sa yOgI brahmanirvANaM brahmabhUtO(a)dhigacchati V. 24

ahamAtmA guDAkESa sarvabhUtASayastithaH
ahamAdiSca madhyaM ca bhUtAnAmanta Eva ca X. 20

“Whose happiness is within, whose relaxation is within, whose light is within, that Yogi alone, becoming Brahman, gains absolute freedom. (Within – In the Self).”

“I am the Self, O guDAkESa, existent in the heart of all beings; I am the beginning, the middle, and also the end of all beings.” (Translation Swami Swarupananda)

³ – aTTE – Here the motionless posture of body and eyes in meditation is meant – literally ‘thus’
⁴ – kannulu kUrci teraci – meditation as prescribed in yOga SAstras – focusing both the eyes at the centre and concentrating at the middle of eye-brows with eyes half-closed.
⁵ – vEsha dhArulai – pogaDedaru – Please refer to kRti ‘Emi jEsitE’ – rAga tODi wherein SrI tyAgarAja criticises the phoney gurus –

guruvu tAnaitEnEmi ....
vara mantramanyulakupadEsincitEnEmi
vara tyAgarAja nutuni daya lEni vAru ....

"What is the use whether one becomes a preceptor and whether one initiates others in sacred syllables, unless one has the grace of the Lord SrI rAma...."

⁶ – puTTu cAvu lEni tAvu – Place where there is no birth or death. In this regard, the following verse of SrImad-bhagavad-gItA, Chapter 13 is relevant –
ya EvaM vEtti purushaM prakRtiM ca guNaiH saha
sarvathA vartamAnO(a)pi na sa bhUyO(a)bhijAyatE 23

“He who thus knows the purusha and prakRti togethers with guNas, whatever his life, is not born again.”
Whatever his life, etc – Whether he be engaged in prescribed or forbidden acts, he is not born again. For the acts, the seeds of re-birth, of a knower of Truth are burnt by the fire of knowledge, and thus cannot be effective causes to bring about births. In his case they are mere semblances of karma; a burnt cloth, for instance, cannot serve the purposes of a cloth.
(Translation and Notes – Swami Swarupananda)

Also refer to kRti ‘entani nE’ – rAga mukhAri, wherein SrI tyAgarAja extols Sabari as having reached the place from where there is no return (punarAvRtti rahita padamunu pondina). The grace conferred on Sabari is considered as an exceptional grace of the Lord on a person who is otherwise not qualified for emancipation by the generally applied yardsticks.

Also refer to kRti ‘kOTi nadulu’ – rAga tOdi wherein SrI tyAgarAja tells his mind about the futility of pilgrimages etc when the Lord is to be found inside (kOTi nadulu dhanushkOTilOnuNDaga ETiki tirigedavE O manasA).

Please also refer to website for verse of kathOpanishad ‘parAnci khAni’ (II.i.1) as to why we always look outward and not inward –
http://www.advaita.org.uk/discourses/definitions/Atman.htm
⁷ – tyAgarAja vinutuni – this can be joined to 'pogaDedaru' or to the pallavi. Joining to the pallavi seems to be more appropriate.
General – In the kRti, SrI tyAgarAja subtly brings out the purport of the famous verse of bhajanAvaLi; we may substitute 'ayOdhyA' for 'vaikuNTha' -

nAhaM vasAmi vaikunThe na yOgi hRdaye ravau
madbhakta: yatra gAyanti tatra tishThami nArada

"O nArada! Neither I live vaikunTha nor in the hearts of yOgi. I am indeed there where my bhaktas are singing (my praises)."


Devanagari Version

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. नडचि नडचि जूचे(र)योध्या
नगरमु कानरे

अ. पुडमि सुता सहायुडै चॆलंगे
पूर्णुनि आत्मारामुनि कूडि(या)ड (न)

च. अट्टे कन्नुलु कूर्चि तॆरचि सूत्रमु
पट्टि वॆलिकि वेष धारुलै
पुट्टु चावु लेनि तावु तॆलियक
पॊगडॆदरु त्यागराज विनुतुनि (न)


Tamil Version with Meaning

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. நட3சி நட3சி ஜூசே(ர)யோத்4யா
நக3ரமு கானரே

அ. புட3மி ஸுதா ஸஹாயுடை3 செலங்கே3
பூர்ணுனி ஆத்மாராமுனி கூடி3(யா)ட3 (ந)

ச. அட்டே கன்னுலு கூர்சி தெரசி ஸூத்ரமு
பட்டி வெலிகி வேஷ தா4ருலை
புட்டு சாவு லேனி தாவு தெலியக
பொக3டெ3த3ரு த்யாக3ராஜ வினுதுனி (ந)

நடந்து நடந்து நோக்கினர் அயோத்தி
நகரத்திற்கு, (ஆயின்) காணரே!

புவி மகள் உடனுறையாக விளங்கும்
பூரணனை, ஆன்மாராமனைக் கூடியிருப்பதற்கு
நடந்து நடந்து நோக்கினர் அயோத்தி
நகரத்திற்கு, (ஆயின்) காணரே!

அப்படியே, கண்களைக் கோர்த்து, (பகுதி) திறந்து,
செபமாலை பற்றி, வெளியில் வேடமணிந்து,
பிறப்பு, இறப்பற்ற இடத்தினை யறியாது,
புகழ்ந்தனர்; தியாகராசனால் போற்றப்பெற்றோனை
நடந்து நடந்து நோக்கினர் அயோத்தி
நகரத்திற்கு, (ஆயின்) காணரே!

புவி மகள் - சீதை
பூரணன் - பரம்பொருள்
ஆன்மாராமன் - சீவான்மாவாக உள்ளொளிரும் பரமான்மா
அப்படியே - உடலசைவின்றி - கல் மாதிரி
கண்களைக் கோர்த்து பகுதி திறந்து - மனதை ஒருமைப் படுத்தும் தியான முறை
பிறப்பு, இறப்பற்ற இடம் - உள்ளுறை பரம்பொருள்


Telugu Version

ప. నడచి నడచి జూచేరయోధ్యా
నగరము కానరే

అ. పుడమి సుతా  సహాయుడై చెలంగే
పూర్ణుని ఆత్మారాముని కూడియాడ (న)

చ. అట్టే కన్నులు కూర్చి తెరచి సూత్రము
పట్టి వెలికి వేష ధారులై
పుట్టు చావు లేని తావు తెలియక
పొగడెదరు త్యాగరాజ వినుతుని (న)


Kannada Version

ಪ. ನಡಚಿ ನಡಚಿ ಜೂಚೇರಯೋಧ್ಯಾ
ನಗರಮು ಕಾನರೇ

ಅ. ಪುಡಮಿ ಸುತಾ ಸಹಾಯುಡೈ ಚೆಲಂಗೇ
ಪೂರ್ಣುನಿ ಆತ್ಮಾರಾಮುನಿ ಕೂಡಿಯಾಡ (ನ)

ಚ. ಅಟ್ಟೇ ಕನ್ನುಲು ಕೂರ್ಚಿ ತೆರಚಿ ಸೂತ್ರಮು
ಪಟ್ಟಿ ವೆಲಿಕಿ ವೇಷ ಧಾರುಲೈ
ಪುಟ್ಟು ಚಾವು ಲೇನಿ ತಾವು ತೆಲಿಯಕ
ಪೊಗಡೆದರು ತ್ಯಾಗರಾಜ ವಿನುತುನಿ (ನ)


Malayalam Version

പ. നഡചി നഡചി ജൂചേരയോധ്യാ
നഗരമു കാനരേ

അ. പുഡമി സുതാ സഹായുഡൈ ചെലങ്ഗേ
പൂര്ണുനി ആത്മാരാമുനി കൂഡിയാഡ (ന)

ച. അട്ടേ കന്നുലു കൂര്ചി തെരചി സൂത്രമു
പട്ടി വെലികി വേഷ ധാരുലൈ
പുട്ടു ചാവു ലേനി താവു തെലിയക
പൊഗഡെദരു ത്യാഗരാജ വിനുതുനി (ന)

Updated on 15 Nov 2008

Thyagaraja Kriti - Chetulaara - Raga Kharahara Priya

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

cEtulAra-kharaharapriya

In the kRti ‘cEtulAra SRngAramu’ – rAga kharaharapriya – bhairavi, SrI tyAgarAja describes how he adorns the Lord.

P cEtulAra SRngAramu jEsi jUtunu SrI rAma

A sEtu bandhana sura pati
sarasI-ruha bhav(A)dulu pogaDa nA (cEtulAra)

C1 merugu bangAr(a)ndelu peTTi
mETiyau sariga valvalu kaTTi
sura taru sumamula siga niNDa juTTi
sundaramagu mOmuna muddu peTTi (cEtulAra)

C2 molanu kundanapu gajjelu kUrci
mudduga nuduTanu tilakamu tIrci
alakalapai ¹rAvi-rEkayu jArci
andamaina ninn(u)ramuna jErci (cEtulAra)

C3 Ani-mutyAla koNDe vEsi
²hausuga parimaLa gandhamu pUsi
vANi suraTicE visaraga vAsi ³vAsi-
(y)anucu tyAgarAja nuta(y)⁴anni rOsi (cEtulAra)

Gist
O Lord SrI rAma! O Lord who built cause-way on the Ocean! O Lord praised by this tyAgarAja!
I shall bedeck You thus by my own hands to the appreciation of indra, brahmA and others -
(a) adorn with glittering golden anklets;
(b) dress with excellent gold-threaded garments;
(c) knot strings of flowers of pArijAta fully on the tuft;
(d) tie pure golden tinkles on the waist;
(e) apply auspicious mark charmingly on the forehead;
(f) hang the fore-head jewel on the curls;
(g) make the forelock with faultless (spherical) pearls; and
(h) smear fragrant sandal paste elegantly.

I shall kiss Your charming face and embrace You - the beautiful One.

While sarasvati fans You with a fan, I shall behold You appreciating the decoration and leaving aside everything else.

Word-by-word Meaning

P O Lord SrI rAma! I shall behold (jUtunu) You having bedecked (SRngAramu jEsi) You by my own hands (cEtulAra).

A O Lord who built (bandhana) cause-way (sEtu) on the Ocean!
O Lord SrI rAma! I shall behold You, having bedecked You by my (nA) own hands to the appreciation (pogaDa) of indra – Lord (pati) of celestials (sura) - brahmA – seated (bhava) in Lotus (sarasIruha) - and others (Adulu) (bhavAdulu).

C1 Adorning (peTTi) You with glittering (merugu) golden (bangAru) anklets (andelu) (literally foot trinkets) (bangArandelu),
dressing (kaTTi) (literally tying) You with excellent (mETiyau) gold-threaded (sariga) garments (valvalu),
knotting (juTTi) (strings of) flowers (sumamula) of pArijAta – celestial (sura) tree (taru) - fully (niNDa) on Your tuft (siga), and
kissing (muddu peTTi) Your charming (sundaramagu) face (mOmuna) -
O Lord SrI rAma! I shall behold You having bedecked You (thus) by my own hands.

C2 Tying (kUrci) (literally assembling) pure golden (kundanapu) tinkles (gajjelu) on Your waist (molanu),
applying (tIrci) auspicious mark (tilakamu) charmingly (mudduga) on Your forehead (nuduTanu),
hanging (jArci) the fore-head jewel (rAvi-rEkayu) on the curls (alakalapai) (hanging on Your face), and
embracing (uramuna jErci) You (ninnu) (ninnuramuna)- the beautiful One (andamaina),
O Lord SrI rAma! I shall behold You having bedecked You (thus) by my own hands.

C3 Making (vEsi) the forelock (koNDe) with faultless (spherical) pearls (ANi-mutyAla),
smearing (pUsi) fragrant (parimaLa) sandal paste (gandhamu) elegantly (hausuga), and
while sarasvati (vANi) fans (visaraga) You with a fan (suraTicE),
appreciating (vAsi vAsiyanucu) (literally say ‘comfort comfort’) the decoration and leaving aside (rOsi) everything else (anni), O Lord praised (nuta) (nutayanni) by this tyAgarAja!
O Lord SrI rAma! I shall behold You having bedecked You (thus) by my own hands.

Notes –
Variations –
⁴ – anni rOsi –Ani rOsi : anni rOsi – is appropriate.

References –
² – hausugA – As per Telugu Dictionary, this word is derived from Arabic word, ‘hawas’ meaning ‘lust’ and similar meanings. The derived meaning in Telugu is ‘beauty’, ‘SRngAra’ etc.

Comments -
General – This kRti is in vAtsalya bhAva as if kausalya is singing it.
¹ – rAvi-rEka – jewel worn by children and women on the forehead.
³ – vAsi vAsiyanucu – The feeling of comfort and happiness.


Devanagari Version

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. चेतुलार शृंगारमु जेसि जूतुनु श्री राम

अ. सेतु बन्धन सुर पति
सरसीरुह भ(वा)दुलु पॊगड ना (चे)

च1. मॆरुगु बंगा(र)न्दॆलु पॆट्टि
मेटियौ सरिग वल्वलु कट्टि
सुर तरु सुममुल सिग निण्ड जुट्टि
सुन्दरमगु मोमुन मुद्दु पॆट्टि (चे)

च2. मॊलनु कुन्दनपु गज्जॆलु कूर्चि
मुद्दुग नुदुटनु तिलकमु तीर्चि
अलकलपै रावि रेकयु जार्चि
अन्दमैन नि(न्नु)रमुन जेर्चि (चे)

च3. आणि मुत्याल कॊण्डॆ वेसि
हौसुग परिमळ गन्धमु पूसि
वाणि सुरटिचे विसरग वासि वासि-
(य)नुचु त्यागराज नुत(य)न्नि रोसि (चे)


Tamil Version with Meaning

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. சேதுலார ஸ்1ரு2ங்கா3ரமு ஜேஸி ஜூதுனு ஸ்ரீ ராம

அ. ஸேது ப3ந்த4ன ஸுர பதி
ஸரஸீருஹ ப4(வா)து3லு பொக3ட3 நா (சே)

ச1. மெருகு3 ப3ங்கா3(ர)ந்தெ3லு பெட்டி
மேடியௌ ஸரிக3 வல்வலு கட்டி
ஸுர தரு ஸுமமுல ஸிக3 நிண்ட3 ஜுட்டி
ஸுந்த3ரமகு3 மோமுன முத்3து3 பெட்டி (சே)

ச2. மொலனு குந்த3னபு க3ஜ்ஜெலு கூர்சி
முத்3து3க3 நுது3டனு திலகமு தீர்சி
அலகலபை ராவி ரேகயு ஜார்சி
அந்த3மைன நின்(னு)ரமுன ஜேர்சி (சே)

ச3. ஆணி முத்யால கொண்டெ3 வேஸி
ஹௌஸுக3 பரிமள க3ந்த4மு பூஸி
வாணி ஸுரடிசே விஸரக3 வாஸி வாஸி-
(ய)னுசு த்யாக3ராஜ நுத(ய)ன்னி ரோஸி (சே)

கையார சிங்காரித்து, நோக்குவேன், இராமா!

(கடலுக்கு) அணை கட்டியவனே! இந்திரன்,
மலரோன் முதலானோர் புகழ, எனது
கையார சிங்காரித்து, நோக்குவேன், இராமா!

1. துலங்கும் பொற் சிலம்புகள் அணிவித்து,
சிறந்த சரிகையாடைகள் கட்டி,
வானோர் தரு மலர்களை சிகை நிரம்பச் சுற்றி,
அழகான முகத்தினில் முத்தமிட்டு,
கையார சிங்காரித்து, நோக்குவேன், இராமா!

2. இடுப்பில், பசும்பொற் சதங்கைகள் கோர்த்து,
எழிலாக நெற்றியில் திலகமிட்டு,
சுருளல்கள்மீது, சுடிகை தொங்கவிட்டு,
அழகான உன்னை மார்போடணைத்து,
கையார சிங்காரித்து, நோக்குவேன், இராமா!

3. ஆணிமுத்துக் கொண்டை வேய்ந்து,
சொகுசாக, பரிமள சந்தனம் பூசி,
வாணி விசிறியினால் விசிற, 'நன்று நன்று' என,
தியாகராசனால் போற்றப்பெற்றோனே!
(மற்று) அனைத்தும் துறந்து,
கையார சிங்காரித்து, நோக்குவேன், இராமா!

மலரோன் - பிரமன்
வானோர் தரு - பாரிசாதம்
சுடிகை - நெற்றிச் சுட்டி
வாணி - கலைமகள்


Telugu Version

ప. చేతులార శృంగారము జేసి జూతును శ్రీ రామ

అ. సేతు బంధన సుర పతి
సరసీరుహ భవాదులు పొగడ నా (చే)

చ1. మెరుగు బంగారందెలు పెట్టి
మేటియౌ సరిగ వల్వలు కట్టి
సుర తరు సుమముల సిగ నిండ జుట్టి
సుందరమగు మోమున ముద్దు పెట్టి (చే)

చ2. మొలను కుందనపు గజ్జెలు కూర్చి
ముద్దుగ నుదుటను తిలకము తీర్చి
అలకలపై రావి రేకయు జార్చి
అందమైన నిన్నురమున జేర్చి (చే)

చ3. ఆణి ముత్యాల కొండె వేసి
హౌసుగ పరిమళ గంధము పూసి
వాణి సురటిచే విసరగ వాసి వాసి-
యనుచు త్యాగరాజ నుతయన్ని రోసి (చే)


Kannada Version

ಪ. ಚೇತುಲಾರ ಶೃಂಗಾರಮು ಜೇಸಿ ಜೂತುನು ಶ್ರೀ ರಾಮ

ಅ. ಸೇತು ಬಂಧನ ಸುರ ಪತಿ
ಸರಸೀರುಹ ಭವಾದುಲು ಪೊಗಡ ನಾ (ಚೇ)

ಚ1. ಮೆರುಗು ಬಂಗಾರಂದೆಲು ಪೆಟ್ಟಿ
ಮೇಟಿಯೌ ಸರಿಗ ವಲ್ವಲು ಕಟ್ಟಿ
ಸುರ ತರು ಸುಮಮುಲ ಸಿಗ ನಿಂಡ ಜುಟ್ಟಿ
ಸುಂದರಮಗು ಮೋಮುನ ಮುದ್ದು ಪೆಟ್ಟಿ (ಚೇ)

ಚ2. ಮೊಲನು ಕುಂದನಪು ಗಜ್ಜೆಲು ಕೂರ್ಚಿ
ಮುದ್ದುಗ ನುದುಟನು ತಿಲಕಮು ತೀರ್ಚಿ
ಅಲಕಲಪೈ ರಾವಿ ರೇಕಯು ಜಾರ್ಚಿ
ಅಂದಮೈನ ನಿನ್ನುರಮುನ ಜೇರ್ಚಿ (ಚೇ)

ಚ3. ಆಣಿ ಮುತ್ಯಾಲ ಕೊಂಡೆ ವೇಸಿ
ಹೌಸುಗ ಪರಿಮಳ ಗಂಧಮು ಪೂಸಿ
ವಾಣಿ ಸುರಟಿಚೇ ವಿಸರಗ ವಾಸಿ ವಾಸಿ-
ಯನುಚು ತ್ಯಾಗರಾಜ ನುತಯನ್ನಿ ರೋಸಿ (ಚೇ)


Malayalam Version

പ. ചേതുലാര ശൃങ്ഗാരമു ജേസി ജൂതുനു ശ്രീ രാമ

അ. സേതു ബന്ധന സുര പതി
സരസീരുഹ ഭവാദുലു പൊഗഡ നാ (ചേ)

ച1. മെരുഗു ബങ്ഗാരന്ദെലു പെട്ടി
മേടിയൌ സരിഗ വല്വലു കട്ടി
സുര തരു സുമമുല സിഗ നിണ്ഡ ജുട്ടി
സുന്ദരമഗു മോമുന മുദ്ദു പെട്ടി (ചേ)

ച2. മൊലനു കുന്ദനപു ഗജ്ജെലു കൂര്ചി
മുദ്ദുഗ നുദുടനു തിലകമു തീര്ചി
അലകലപൈ രാവി രേകയു ജാര്ചി
അന്ദമൈന നിന്നുരമുന ജേര്ചി (ചേ)

ച3. ആണി മുത്യാല കൊണ്ഡെ വേസി
ഹൌസുഗ പരിമള ഗന്ധമു പൂസി
വാണി സുരടിചേ വിസരഗ വാസി വാസി-
യനുചു ത്യാഗരാജ നുതയന്നി രോസി (ചേ)

Updated on 13 Nov 2008

Thyagaraja Kriti - Chakkani Raja - Raga Kharahara Priya

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

cakkani rAja-kharaharapriya

In the kRti ‘cakkani rAja mArgamu’ – rAga kharaharapriya, SrI tyAgarAja, exhorts his mind to follow the royal path of devotion and not to go for any short cuts.

P cakkani rAja mArgamul(u)NDaga
¹sandula dUran(E)la O manasA

A cikkani ²pAlu mIgaDa(y)uNDaga
³chI(y)anu ⁴gangA sAgaram(E)lE (cakkani)

C kaNTiki sundara-taramagu rUpamE
mukkaNTi nOTa celagE nAmamE tyAga-
rAj(i)NTanE ⁵nelakonn(A)di daivamE-
(y)iTuvaNTi SrI sAkEta rAmuni bhakti(y)anE (cakkani)

Gist
O My Mind!
When there are nice royal paths, why enter bylanes?
When there are condensed milk and cream, why this detestable toddy?
What a most beautiful form as a feast to the eyes! what a name shining in the tongue of Lord Siva – the three-eyed! and what an Ancient Lord (OR what a supreme deity) firmly established in the very house of this tyAgarAja!
Why enter bylanes when there is this nice royal path called devotion to such a Lord SrI rAma of ayOdhyA?

Word-by-word Meaning

P O My Mind (manasA)! When there are (uNDaga) nice (cakkani) royal (rAja) paths (mArgamulu) (mArgamuluNDaga), why (Ela) enter (dUranu) (dUranEla) bylanes (sandula)?

A When there are (uNDaga) condensed (cikkani) milk (pAlu) and cream (mIgaDa) (mIgaDayuNDaga), why (Ela) this detestable (chIyanu) (literally saying ‘fie’) toddy (gangA sAgaramu) (sAgaramElE)?
O My Mind! When there are nice royal paths, why enter bylanes?

C What a most beautiful (sundara-taramagu) form (rUpamE) as a feast to the eyes (kaNTiki);
what a name (nAmamE) shining (celagE) in the tongue (nOTa) of Lord Siva – the three-eyed (mukkaNTi)! and
what an Ancient (Adi) Lord (daivamE) (OR what a supreme deity (adhi-daivamE) firmly established (nelakonna) (nelakonnAdi) (nelakkonnadhi) in the very house (iNTanE) of this tyAgarAja (tyAgarAju) (tyAgarAjiNTanE)!
O My Mind! why enter bylanes when there is this nice royal path called (anE) devotion (bhakti) (bhaktiyanE) to such (iTuvaNTi) (daivamEyiTuvaNTi) a Lord SrI rAma (rAmuni) of ayOdhyA (sAkEta)?

Notes –
Variations –
⁵ – nelakonnAdi daivamE (nelakonnna + Adi daivamE) – nelakonnadi daivamE’ – which does not seem to be correct. However, if it is 'nelakonnadhi daivamE', then it could be split as 'nelakonna + adhi daivamE', ignoring the error in the sandhi.

References –
⁴ – gangA sAgaramu – In all the books, this word has been taken as ‘toddy’ – a colloquial usage as stated in the book of TKG. However, no such word is found in any dictionary. In Sanskrit ‘tAla’ and tAlagarbha’ means toddy; in Telugu, ‘ITa’, ‘kaLLu’, ‘tATikaLLu’ and ‘nIrA’ are the words meaning toddy. Though the following explanation may be far-fetched, yet it may not be out of place.
ganga and all other rivers are considered to be wives of sAgara – varuNA. VAruNI is varuNA's female Energy (personified either as his wife or as his daughter, produced at the time of churning of the ocean and regarded as the goddess of spirituous liquor; vAruNI also means ‘a particular kind of spirit’ (prepared from hogweed mixed with the juice of the date or palm and distilled) or ‘any spirituous liquor’. Therefore, instead of using the vAruNI to mean toddy, SrI tyAgarAja might have used ‘gangA sAgara’.
The word vAruNI appears in SrImad-bhAgavataM in many places. It also appears in lalitA sahasranAmaM – ‘vAruNI mada vihvalAyai namaH’ meaning ‘Salutations to Her who is intoxicated with vAruNI (the wine of spiritual bliss)’ (333).
According to a Quote from "Tyagaraja - Life and Lyrics" - William Jackson - Oxford University Press – “The reference is to Gangasagara Bhatt of Tanjore court, a toddy tippler about whom stories were in circulation in Tyagaraja's time. Toddy came to be called Gangasagara.” Source -
http://www.rasikas.org/viewtopic.php?id=1887 Post #23

Comments -
¹ – sandulu – Though SrI tyAgarAja has not specified what these bylanes are, obviously all paths other than bhakti may be taken as bylanes.
² – pAlu mIgaDa – this may mean milk and cream or cream only.
³ – chI – this is a colloquial expression of disgust when one encounters something detestable.


Devanagari Version

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. चक्कनि राज मार्गमु(लु)ण्डग
सन्दुल दूर(ने)ल ओ मनसा

अ. चिक्कनि पालु मीगड(यु)ण्डग
छी(य)नु गंगा-सागर(मे)ले (च)

च. कण्टिकि सुन्दर-तरमगु रूपमे
मुक्कण्टि नोट चॆलगे नाममे त्याग-
रा(जि)ण्टने नॆलको(न्ना)दि दैवमे-
(यि)टुवण्टि श्री साकेत रामुनि भक्ति(य)ने (च)


Tamil Version with Meaning


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. சக்கனி ராஜ மார்க3மு(லு)ண்ட3க3
ஸந்து3ல தூ3ர(னே)ல ஓ மனஸா

அ. சிக்கனி பாலு மீக3ட3(யு)ண்ட3க3
சீ2(ய)னு க3ங்கா3-ஸாக3ர(மே)லே (ச)

ச. கண்டிகி ஸுந்த3ர-தரமகு3 ரூபமே
முக்கண்டி நோட செலகே3 நாமமே த்யாக3-
ரா(ஜி)ண்டனே நெலகோன்(னா)தி3 தை3வமே-
(யி)டுவண்டி ஸ்ரீ ஸாகேத ராமுனி ப4க்தி(ய)னே (ச)

மேலான அரச பாட்டைகளிருக்க,
சந்துகளில் நுழைவதேனோ, ஓ மனமே?

கெட்டியான பாலும், ஏடுமிருக்க,
'சீ' யெனும் கள்ளேனோ?
மேலான அரச பாட்டைகளிருக்க,
சந்துகளில் நுழைவதேனோ, ஓ மனமே?

கண்ணுக்கு எழில்மிகு உருவமே!
முக்கண்ணனின் நாவினிலிலங்கும் நாமமே! தியாகராசனின்
இல்லத்திலேயே நிலைபெற்ற முதற்கடவுளே! -
இப்படிப்பட்ட சாகேதராமனின் பத்தியெனும்
மேலான அரச பாட்டையிருக்க,
சந்துகளில் நுழைவதேனோ, ஓ மனமே?

சாகேத - அயோத்தி நகர்

Telugu Version

ప. చక్కని రాజ మార్గములుండగ
సందుల దూరనేల ఓ మనసా

అ. చిక్కని పాలు మీగడయుండగ
ఛీయను గంగా-సాగరమేలే (చ)

చ. కంటికి సుందర-తరమగు రూపమే
ముక్కంటి నోట చెలగే నామమే త్యాగ-
రాజింటనే నెలకోన్నాది దైవమే-
యిటువంటి శ్రీ సాకేత రాముని భక్తియనే (చ)


Kannada Version

ಪ. ಚಕ್ಕನಿ ರಾಜ ಮಾರ್ಗಮುಲುಂಡಗ
ಸಂದುಲ ದೂರನೇಲ ಓ ಮನಸಾ

ಅ. ಚಿಕ್ಕನಿ ಪಾಲು ಮೀಗಡಯುಂಡಗ
ಛೀಯನು ಗಂಗಾ-ಸಾಗರಮೇಲೇ (ಚ)

ಚ. ಕಂಟಿಕಿ ಸುಂದರ-ತರಮಗು ರೂಪಮೇ
ಮುಕ್ಕಂಟಿ ನೋಟ ಚೆಲಗೇ ನಾಮಮೇ ತ್ಯಾಗ-
ರಾಜಿಂಟನೇ ನೆಲಕೋನ್ನಾದಿ ದೈವಮೇ-
ಯಿಟುವಂಟಿ ಶ್ರೀ ಸಾಕೇತ ರಾಮುನಿ ಭಕ್ತಿಯನೇ (ಚ)


Malayalam Version

പ. ചക്കനി രാജ മാര്ഗമുലുണ്ഡഗ
സന്ദുല ദൂരനേല ഓ മനസാ

അ. ചിക്കനി പാലു മീഗഡയുണ്ഡഗ
ഛീയനു ഗങ്ഗാ-സാഗരമേലേ (ച)

ച. കണ്ടികി സുന്ദര-തരമഗു രൂപമേ
മുക്കണ്ടി നോട ചെലഗേ നാമമേ ത്യാഗ-
രാജിണ്ടനേ നെലകോന്നാദി ദൈവമേ-
യിടുവണ്ടി ശ്രീ സാകേത രാമുനി ഭക്തിയനേ (ച)

Updated on 09 Nov 2008

Kori Sevimpa - Raga Kharahara Priya - Kovur Kshetra

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

kOri sEvimpa-kharaharapriya

In the kRti ‘kOri sEvimpa’ – rAga kharaharapriya, SrI tyAgarAja praises Lord Siva at kOvur.

P kOri sEvimpa rArE kOrkal(I)DEra

A SrI ramaNI-karamau
kOvUri sundarESvaruni (kOri)

C surulu vEyi vanne bangAru
virulacE pUjimpaga bhU-
surulu sanak(A)di mauni
varulu nutimpaga
sirul(i)ttun(a)ni koluvai(y)uNDE
¹SrI saundarya nAyikA
varuni SrI tyAgarAja
varaduni paramAtmuni ²haruni (kOri)

Gist
The Lord sundarESvara of the prosperous and beautiful town of kOvur, who is the Consort of Mother SrI saundarya nAyikA, the bestower of boons to this tyAgarAja, the Supreme Lord, and Lord Siva is holding Court with the intent of bestowing prosperity.
The celestials are worshipping Him with golden flowers of a thousand hues; the brAhmins and sanaka and other great sages are extolling the Lord.
Come, let us yearn to worship, so that our wishes could be fulfilled.

Word-by-word Meaning

P Come (rArE), let us yearn (kOri) to worship (sEvimpa) so that our wishes (kOrkalu) could be fulfilled (IDEra) (kOrkalIDEra).

A Come, let us yearn to worship Lord sundarESvara (sundarESvaruni) of the prosperous (SrI) and beautiful (ramaNI-karamau) town of kOvur (kOvUri), so that our wishes could be fulfilled.

C As the celestials (surlu) worship (pUjimpaga) the Lord with golden (bangAru) flowers (virulacE) of a thousand (vEyi) hues (vanne),
as brAhmins (bhU-surulu) and sanaka and other (Adi) (sanakAdi) great (varulu) sages (mauni) extol (nutimpaga) the Lord,
come, in order that that wishes could be fulfilled, let us yearn to worship Lord sundarESvara –
the Consort (varuni) of Mother SrI saundarya nAyikA,
the bestower of boons (varaduni) to this tyAgarAja,
the Supreme Lord (paramAtmuni), and
the Lord Siva (hara) (haruni) who is (uNDE) holding Court (koluvai) (koluvaiyuNDE) with the intent (ani) of bestowing (ittunu) prosperity (sirulu) (sirulittunani).

Notes –
Variations –

References –

Comments -
¹ - SrI saundarya nAyikA – name of Mother at kOvUr.
²– hara - One who, at the time of dissolution, withdraws the Universe within Himself.


Devanagari Version

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. कोरि सेविम्प रारे कोर्क(ली)डेर
अ. श्री रमणी-करमौ
कोवूरि सुन्दरेश्वरुनि (को)

च. सुरुलु वेयि वन्नॆ बंगारु
विरुलचे पूजिम्पग भू-
सुरुलु सन(का)दि मौनि
वरुलु नुतिम्पग
सिरु(लि)त्तु(न)नि कॊलुवै(यु)ण्डे
श्री सौन्दर्य नायिका
वरुनि श्री त्यागराज
वरदुनि परमात्मुनि हरुनि (को)


Tamil Version with Meaning

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. கோரி ஸேவிம்ப ராரே கோர்க(லீ)டே3ர

அ. ஸ்ரீ ரமணீ-கரமௌ
கோவூரி ஸுந்த3ரேஸ்1வருனி (கோ)

ச. ஸுருலு வேயி வன்னெ ப3ங்கா3ரு
விருலசே பூஜிம்பக3 பூ4-
ஸுருலு ஸன(கா)தி3 மௌனி
வருலு நுதிம்பக3
ஸிரு(லி)த்து(ன)னி கொலுவை(யு)ண்டே3
ஸ்ரீ ஸௌந்த3ர்ய நாயிகா
வருனி ஸ்ரீ த்யாக3ராஜ
வரது3னி பரமாத்முனி ஹருனி (கோ)

வேண்டி வணங்க வாரீர், கோரிக்கைகளீடேற

சீருடைத்த, எழில் மிக்கு,
கோவூருறை சுந்தரேசுவரனை
வேண்டி வணங்க வாரீர், கோரிக்கைகளீடேற

வானோர், ஆயிரம் வண்ணப் பொன்
மலர்கொடுத் தொழ,
அந்தணர்களும், சனகர் முதலான சிறந்த
முனிவர்களும் போற்ற,
சீரருள்வோமென, கொலுவிருக்கும்
சௌந்தரிய நாயகி
மணாளனை, தியாகராசனுக்கு
வரமருள்வோனை, பரம்பொருளினை, அரனை
வேண்டி வணங்க வாரீர், கோரிக்கைகளீடேற


Telugu Version

ప. కోరి సేవింప రారే కోర్కలీడేర

అ. శ్రీ రమణీ-కరమౌ
కోవూరి సుందరేశ్వరుని (కో)

చ. సురులు వేయి వన్నె బంగారు
విరులచే పూజింపగ భూ-
సురులు సనకాది మౌని
వరులు నుతింపగ
సిరులిత్తునని కొలువైయుండే
శ్రీ సౌందర్య నాయికా
వరుని శ్రీ త్యాగరాజ
వరదుని పరమాత్ముని హరుని (కో)


Kannada Version

ಪ. ಕೋರಿ ಸೇವಿಂಪ ರಾರೇ ಕೋರ್ಕಲೀಡೇರ

ಅ. ಶ್ರೀ ರಮಣೀ-ಕರಮೌ
ಕೋವೂರಿ ಸುಂದರೇಶ್ವರುನಿ (ಕೋ)

ಚ. ಸುರುಲು ವೇಯಿ ವನ್ನೆ ಬಂಗಾರು
ವಿರುಲಚೇ ಪೂಜಿಂಪಗ ಭೂ-
ಸುರುಲು ಸನಕಾದಿ ಮೌನಿ
ವರುಲು ನುತಿಂಪಗ
ಸಿರುಲಿತ್ತುನನಿ ಕೊಲುವೈಯುಂಡೇ
ಶ್ರೀ ಸೌಂದರ್ಯ ನಾಯಿಕಾ
ವರುನಿ ಶ್ರೀ ತ್ಯಾಗರಾಜ
ವರದುನಿ ಪರಮಾತ್ಮುನಿ ಹರುನಿ (ಕೋ)


Malayalam Version

പ. കോരി സേവിമ്പ രാരേ കോര്കലീഡേര

അ. ശ്രീ രമണീ-കരമൌ
കോവൂരി സുന്ദരേശ്വരുനി (കോ)

ച. സുരുലു വേയി വന്നെ ബങ്ഗാരു
വിരുലചേ പൂജിമ്പഗ ഭൂ-
സുരുലു സനകാദി മൌനി
വരുലു നുതിമ്പഗ
സിരുലിത്തുനനി കൊലുവൈയുണ്ഡേ
ശ്രീ സൌന്ദര്യ നായികാ
വരുനി ശ്രീ ത്യാഗരാജ
വരദുനി പരമാത്മുനി ഹരുനി (കോ)

Updated on 08 Nov 2008