1. Thyagaraja Kriti lyrics

Transliteration-Telugu

Transliteration as per Harvard-Kyoto (HK) Convention (including Telugu letters - Short e, Short o) -

aAiIuU R RR IR IRR e E ai o O au M (H or:)

(e-short | E-Long | o- short | O - Long)

k kh g gh G c ch j jh J (jn - as in jnAna) T Th D Dh N t th d dh n p ph b bh m yrlLv zSsh

Transliteration-Tamil

Transliteration as per Harvard-Kyoto (HK) Convention (including Tamil letters - Short e, Short o, R and zh and nh) -

aAiIuU e E ai o O au M H (H - Aydavezhuthu)

k/g/h G c/s J T/D N t/d n p/b m yr lv zh L R n2 (n2 - vallinam)

Devanagari (Sanskrit) letters j z s sh ksh/tc

Category wise vallinam - k/g/h c/s T/D t/d p/b R mellinam - GJNnm n2 iDaiyinam - y r l v zh L Sanskrit j z s sh ksh/tc

This Kriti is available as a MS Word or (Acrobat) PDF file in Devanagari, Tamil, Telugu, Malayalam and Kannada, Assamese, Bengali, Gujarati, Oriya, Punjabi scripts. The meaning of the Kriti is also available in Tamil. If anyone is interested to receive the same by e-maill, please contact me giving the format required - MS Word or Acrobat PDF. Fonts for viewing the document in MS Word may be downloaded free from www.cdac.in. Those who are having CDAC's iLeap Indian Languages software may, if they so desire, get that iLeap version of Kritis in Indian Languages also from me. Please indicate accordingly.

Please send in Your comments and suggestions. May Saint Thyagaraja Bless us all. Thyagaraja Dasa -

Index to kRtis

a abhimAnamennaDu - kuJjari - 432 - Tamil - 297 abhimAnamu lEdEmi - AndALi - 431 - Tamil - 296 adi kAdu bhajana - yadukulakAmbhOji - 528 - Tamil - 379 aDigi sukhamu - madhyamAvati - 348 - Tamil - 227 aDugu varamula - Arabhi - 600 - Tamil - 437 alakalallalADaga - madhyamAvati - 350 - Tamil - 228 allakallOlamu - saurASTraM - 193 - Tamil - 93 amba ninu - Arabhi - 601 - Tamil - 438 amma dharmasaMvardhani - aThANA - 626 - Tamil - 454 amma rAvamma - kalyANi - 793 - Tamil - 600 anAthuDanu - jiGglA - 254 - Tamil - 140 anduNDakanE - pantuvarALi - 758 - Tamil - 565 anupama guNa - aThANA - 624 - Tamil - 453 anurAgamu lEni - sarasvati - 791 - Tamil - 598 anyAyamu - kApi - 299 - Tamil - 183 aparAdhamula mAnpi - darbAru - 324 - Tamil - 203 aparAdhamulanOrva - rAga rasALi or vanALi or vanAvaLi - 6 - Tamil - 640 appa rAma - pantuvarALi - 759 - Tamil - 566 ataDE dhanyuDu - kApi - 297 - Tamil - 182 aTla palukuduvu - aThANA - 623 - Tamil - 452 aTu kArAdani - manoRaMjani - 7 - Tamil - 642 A daya zrI raghuvara - Ahiri - 64 - Tamil - 684 ADa mODi - cArukEzi - 417 - Tamil - 281 ADavAramella - yadukulakAmbhOji - 529 - Tamil - 380 Ananda sAgara - garuDadhvani - 651 - Tamil - 474 AnandamAnanda - bhairavi - 223 - Tamil - 114 AragimpavE - tOdi - 8 - Tamil - 643

baDalika tIra - rItigauLa - 284 - Tamil - 170 bAgAyenayya - candrajyOti - 749 - Tamil - 556 balamu kulamu - sAvEri - 169 - Tamil - 72 bAlE bAlEndu - rItigauLa - 286 - Tamil - 171 baNTu rIti - haMsanAdaM - 787 - Tamil - 592 bRndAvana 10la - tOdi - 42 - Tamil - 667 brOcEvArevarE - zrIraJjani - 391 - Tamil - 261 brOva bhAramA - bahudAri - 499 - Tamil - 356 buddhi rAdu - zaGkarAbharaNaM - 574 - Tamil - 418

bh bhaja rAmaM - husEni - 397 - Tamil - 267 bhajana parulakEla - suraTi - 554 - Tamil - 401 bhajana sEya rAdA - aThANA - 635 - Tamil - 461 bhajana sEyavE - kalyANi - 806 - Tamil - 610 bhajana sEyu mArgamu - nArAyaNi - 487 - Tamil - 344 bhajarE bhaja - kannaDa - 643 - Tamil - 468 bhajarE raghuvIraM - kalyANi - 807 - Tamil - 611

bhakti biccam - zaGkarAbharaNaM - 575 - Tamil - 419 bhaktuni cAritramu - bEgaDa - 690 - Tamil - 510 bhava nuta - mOhanaM - 517 - Tamil - 371 bhava sannuta - varALi - 741 - Tamil - 549 bhuvini - zrIraJjani - 390 - Tamil - 260

C cakkani rAja - kharaharapriya - 266 - Tamil - 154 cAla kalla - Arabhi - 607 - Tamil - 442 calamElarA - mArgahindOLaM - 255 - Tamil - 141 callaga nAtO - vEgavAhini - 189 - Tamil - 88 callarE rAma - Ahiri - 66 - Tamil - 686 cAlu cAlu nI yuktulu - sAvEri - 159 - Tamil - 65 cani tODi tEvE - harikAmbhOji - 425 - Tamil - 290 ceDE buddhi - aThANA - 634 - Tamil - 459 celimini jalajAkSu - yadukulakAmbhOji - 533 - Tamil - 383 centanE sadA - kuntaLvarALi - 439 - Tamil - 306 cEra rAvadEmi - rItigauLa - 276 - Tamil - 164 cEsinadella - tODi - 28 - Tamil - 656 cEtulAra - kharaharapriya - bhairavi - 267 - Tamil - 155 cinna nADE - kalAnidhi - 296 - Tamil - 181 cintistunnADE - mukhAri - 379 - Tamil - 250 cUDarE celulAra - pantuvarALi - 760 - Tamil - 567 cUtAmu rArE - Arabhi - 608 - Tamil - 443 cUtAmu rArEyI vEDkanu - kApi - 304 - Tamil - 186

d daNDamu - balahaMsa - 503 - Tamil - 360 dari dApu lEka - sAvEri - 164 - Tamil - 69 darzanamu sEya - nArAyaNagauLa - 485 - Tamil - 342 daya jUcuTakidi - gAna vAridhi - 721 - Tamil - 537 daya lEni - nAyaki - 342 - Tamil - 220 daya rAni - mOhanaM - 515 - Tamil - 369 daya sEyavayyA - yadukulakAmbhOji - 535 - Tamil - 384 dazaratha nandana - asAvEri - 54 - Tamil - 677 dAcukOvalenA - tODi - 30 - Tamil - 658 dArini telusukoNTi - zuddhasAvEri - 711 - Tamil - 526 dAzarathE dayA - kOkilapriya - 113 - Tamil - 31 dAzarathI nI RNamu - tODi - 31 - Tamil - 659 dEhi tava pada - zahAna - 453 - Tamil - 320 dEva rAma rAma - saurASTraM - 203 - Tamil - 99 dEva zrI tapastIrtha - madhyamAvati - 352 - Tamil - 230 dEvAdi dEva - sindhurAmakriya - 182 - Tamil - 80 dEvi zrI tuLasamma - mAyamALavagauLa - 124 - Tamil - 41 dIna janAvana - bhUpAlaM or bhauLi - 109 - Tamil - 28 dinamaNi vaMza - harikAmbhOji - 426 - Tamil - 291 dinamE sudinamu - latAGgi - 790 - Tamil - 596 dorakunAyani - tODi - 32 - Tamil - 660 dorakunAyiTuvaNTi - bilahari - 700 - Tamil - 518 duDuku gala - gauLa - 130 - Tamil - 46 durmArga cara - raJjani - 785 - Tamil - 590 dvaitamu sukhamA - rItigauLa - 278 - Tamil - 166

dh dharanu nI sari - varALi - 736 - Tamil - 545 dharmAtma - kEdAragauLa - 467 - Tamil - 329 dhyAnamE - dhanyAsi - 83 - Tamil - 10

e eduTa nilicitE - zaGkarAbharaNaM - 563 - Tamil - 408 endarO mahAnubhAvulu - zrIrAgaM - 407 - Tamil - 274 endu bAyarA - dhanyAsi -80 - Tamil - 8 endu dAginADQ - tODi - 13 - Tamil - 646 endu kaugilinturA - zuddhadEzi - 255 - Tamil - 142 endukI calamu - zaGkarAbharaNaM - 564 - Tamil - 409 endukO bAga - mOhanaM - 510 - Tamil - 366 endukO nI manasu - kalyANi - 796 - Tamil - 602 enduku daya - tOdi - 12 - Tamil - 645 enduku nirdaya - harikAmbhOji - 423 - Tamil - 288 enduku peddala - zaGkarAbharaNaM - 565 - Tamil - 410 enduNDi veDalitivO - darbAru - 325 - Tamil - 204 ennaDO rakSiJcitE - saurASTraM - 196 - Tamil - 95 ennaDu jUtunQ - kalAvati - 185 - Tamil - 84 ennaga manasuku - nIlAmbari - 671 - Tamil - 493 ennALLu nI trOva - kApi - 302 - Tamil - 185 ennALLu tirigEdi - mAlavazrI - 373 - Tamil - 244 ennaLLUrakE - zubhapantuvarALi (pantuvarALi) - 753 - Tamil - 560 enta bhAgyamu - sAraGga - 820 - Tamil - 620 enta muddQ - bindumAlini - 187 - Tamil - 86 enta nErcina - zuddhadhanyAsi (udayaravicandrika) - 251 - Tamil - 137 enta pApinaiti - rAga gauLipantu - 133 - Tamil - 47 enta rAni - harikAmbhOji - 422 - Tamil - 287 enta vEDukondu - sarasvatimanOhari - 543 - Tamil - 391 entani nE - mukhari - 376 - Tamil - 247 entanucu sairintunu - yadukulakAmbhOji - 531 - Tamil - 381 entanucu varNintunE - saurASTraM - 195 - Tamil - 94 eTIA dorikitivQ - vasanta - 191 - Tamil - 90 eTla kanaugondunQ - ghaNTA - 73 - Tamil - 3 eTula brOtuvQ - cakravAkaM - 184 - Tamil - 82 eTula kApADuduvQ - Ahiri - 65 - Tamil - 685 eTulaina bhakti - zAma - 545 - Tamil - 393 evaraina lErA - siddhasEna - 395 - Tamil - 265 evarani nirNayiJciri - dEvAMRtavarSiNi-nAdacintAmaNi - 291 - Tamil 176 evari mATa - kAmbhOji - 442 - Tamil - 309 evariccirirA - madhyamAvati - 351 - Tamil - 229 evarikai - dEvamanOhari - 337 - Tamil - 213 evaritO nE - mAnavati - 6 - Tamil - 641 evaru manaku - dEvagAndhAri - 656 - Tamil - 480 evaru teliya - tODi - 15 - Tamil - 647 evaru teliyanu poyyedaru - punnAgavarALi - 93 - Tamil - 19 evarunnAru brOva - mALavazrI - 374 - Tamil - 245 evarurA ninu vinA - mOhanaM - 512 - 367 evvarE rAmayya - gAGgEyabhUSaNi - 717 - Tamil - 533

E E dAri saJcarinturA - zrutiraJjani - kAntAmaNi - 788 - Tamil - 594

E nATi nOmu - bhairavai - 229 - Tamil - 118 E nOmu nOcitimQ - punnAgavarALi - 96 - Tamil - 20 E panikO - asAvEri - 52 - Tamil - 675 E pApamu - aThANA - 629 - Tamil - 456 E rAmuni nammitinQ - vakuLAbharaNaM - 118 - Tamil - 37 E tAvuna nErcitivQ - yadukulakAmbhOji - 532 - Tamil - 382 E tAvunarA - kalyANi - 797 - Tamil - 603 E varamaDugudu - kalyANi - 799 - Tamil - 604 E vidhamulanaina - zaGkarAbharaNaM - 567 - Tamil - 412 Edi nI bAhu bala - darbAru - 326 - Tamil - 205 Ehi trijagadIza - sAraGga - 822 -Tamil - 622 Ela nI daya rAdu - aThANA - 631 - Tamil - 457 Ela teliya lErQ - darbAru - 328 - Tamil - 206 ElarA zrI kRSNA - kAmbhOji - 443 - Tamil - 310 ElAvatAra - mukhAri - 377 - Tamil - 248 EmAnaticcEvO - zahAna - 452 - Tamil - 318 EmandunE - zrImaNi - 3 - Tamil - 637 Emani mATADitivO - tOdi - 16 - Tamil - 648 Emani nera nammu - saurASTraM - 198 - Tamil - 96 Emani pogaDudurA - vIravasanta - 415 - Tamil - 279 Emani vEgintunE - husEni - 396 - Tamil - 266 EmEmO teliyaka - saurASTraM - 200 - Tamil - 97 Emi dOva - sAraGga - 821 - Tamil - 621 Emi jEsitE - tOdi - 18 - Tamil - 649 Emi nEramu - zaGkarAbharaNaM - 566 - Tamil - 411 ETi janmamidi - varALi - 730 - Tamil - 542 ETi yOcanalu - kiraNAvaLi - 263 - Tamil - 151

g gAna mUrtE - gAnamUrti - 4 - Tamil - 638 gandhamu puyyarugA - punnAgavarALi - 99 - Tamil - 22 garuDa gamana - gaurimanOhari - 413 - Tamil - 277 gata mOhAzrita - zaGkarAbharaNaM - 568 - Tamil - 413 gati nIvani - tODi - 26 - Tamil - 655 gaTTigAnu - bEgaDa - 683 - Tamil - 504 gAravimpa rAdA - ghaNTA - 74 - Tamil - 4 giri rAja - baGgALa - 680 - Tamil - 501 giripai nelakonna - zahAna - 452 - Tamil - 319 gItArthamu - suraTi - 551 - Tamil - 398 graha balamEmi - rEvagupti - 142 - Tamil - 55 guru lEka - gaurimanOhari - 414 - Tamil - 278

gh ghuma ghuma - saurASTraM - 201 - Tamil - 98

h hari dAsulu - yamunA kalyANi - 835 - Tamil - 632 hari hari nIyokka - punnAgavarALi - 106 - Tamil - 26 hariyanu vAni - tODi - 51 - Tamil - 674 heccarikagA - yadukulakAmbhOji - 540 - Tamil - 388

i idE bhAgyamu - kannaDa - 640 - Tamil - 466 idi nIku mEra - punnAgavarALi - 89 - Tamil - 16 idi samayamurA - chAyAnATa - 719 - Tamil - 535 iGkA daya - nArAyaNagauLa - 481 - Tamil - 339 iGka yOcanaitE - ghaNTA - 69 - Tamil - 688 ika kAvalasinadEmi - balahaMsa - 500 - Tamil - 358 ilalO praNatArti - aThANA - 627 - Tamil - 455 indukA puTTiJcitivi - bhairavi - 226 - Tamil - 115 indukAyI tanuvunu - mukhAri - 375 - Tamil - 246 indukAyI tanuvunu - punnAgavarALi - 92 - Tamil - 18 indukEmi - varALi - 727 - Tamil 540 innALLa vale - tOdi or dEzya tODi - 9 - Tamil - 644 innALLu daya - nArAyaNagauLa - 482 - Tamil - 340 innaLLu nannEli - ghaNTA - 70 - Tamil - 1 inta bhAgyamani - punnAgavarALi - 91 - Tamil - 17 inta saukhyamani - kApi - 301 - Tamil - 184 inta tAmasamaitE - sAvEri - 154 - Tamil - 62 intakanna delpa - sAvEri - 153 - Tamil - 61 intakannAnanda - bilahari - 696 - Tamil - 514 intanucu varNimpa - guNDakriya - 128 - Tamil - 45 ipuDaina nanu - Arabhi - 602 - Tamil - 439 itara daivamula - chAyAtaraGgiNi - 490 - Tamil -348

I mEnu kaligina - varALi - 728 - Tamil - 541 I vasudha nIvaNTi - zahAna - 449 - Tamil - 316 Ivaraku jUcinadi - zaGkarAbharaNaM - 561 - Tamil - 407 Iza pAhi - kalyANi - 794 - Tamil - 601

j jagadAnanda kAraka - nATa - 723 - Tamil - 538 janakajA samEta - asAvEri - 53 - Tamil - 676 janakI nAyaka - dhanyAsi - 81 - Tamil - 9 jAnakI ramaNa - zuddhasImantini - 107 - Tamil - 27 jaya jaya sItArAm - sAvEri - 161 - Tamil - 66 jaya jaya zrI raghurAma - maGgaLakaiziki - 149 - Tamil - 59 jaya maGgaLaM - ghaNTA - 76 - Tamil - 5 jaya maGgaLaM - mOhanaM - 514 - Tamil - 368 jaya maGgaLaM - nAdanAmakriya - 145 - Tamil - 57 jayatu jayatu sakala - cUrNika - 609 - Tamil - 444 jnAnamosaga - pUrikalyANi or SadvidhamArgiNi - 780 - Tamil - 584 jO jO rAma - rItigauLa - 277 - Tamil - 165 jUtAmu rArE - Arabhi - Please see 'cUtAmu'

k kaDa tEra - tODi - 19 - Tamil - 650 kadaluvADu - nArAyaNagauLa - 484 - Tamil -341 kaddanu vAriki - tODi - 20 - Tamil - 651 kaLala nErcinA - dIpakaM - 776 - Tamil - 579 kalaza vArdhijAM - ratnAGgi - 2 - Tamil - 636 kali narulaku - kuntaLavarALi - 438 - Tamil - 305

kaligiyuNTE gadA - kIravANi - 261 - Tamil - 148 kalugunA - pUrNalalita - 222 - Tamil - 113 kamala bhavuDu - kalyANi - 800 - Tamil - 605 kamalApta kula - bRndAvanasAraGga - 346 - Tamil - 224 kana kana rucirA - varALi - 732 - Tamil - 543 kanna talli - sAvEri - 156 - Tamil - 63 kanna taNDri - dEvamanOhari - 337 - Tamil - 214 kaNTa jUDumI - vAcaspati - latAGgi - 791 - Tamil - 597 kanukoNTini - bilahari - 697 - Tamil - 515 kanugonu - nAyaki - 340 - Tamil - 218 kanulu tAkani - kalyANavasanta - 261 - Tamil - 149 karmamE balavanta - sAvEri - 158 - Tamil - 64 karuNA jaladhE - nAdanamakriya - 147 - Tamil - 58 karuNA jaladhi - kEdAragauLa - 464 - Tamil - 327 karuNa jUDavamma - tODi - 22 - Tamil - 652 karuNa jUDavayya - sAraGga - 823 - Tamil - 623 karuNA samudra - dEvagAndhAri - 657 - Tamil - 481 karuNayElAgaNTE - varALi - 734 - Tamil - 544 kaTTu jEsinAvu - aThANA - 633 - Tamil - 458

kAla haraNa - zuddhasAvEri - 709 - Tamil - 525 kAru vElpulu - kalyANi - 801 - Tamil - 606 kArubAru - mukhAri - 378 - Tamil - 249 kAsiccEdE - gauLipantu - 134 - Tamil - 48

koluvaiyunnADE - bhairavi - 231 - Tamil - 119 koluvaiyunnADE - dEvagAndhAri - 658 - Tamil - 482 koluvamare gadA - tOdi - 24 - Tamil - 653 koniyADE - kOkiladhavni - 489 - Tamil - 346 kOri sEvimpa - kharaharapriya - 265 - Tamil - 153 kOri vaccitinayya - bilahari - 698 - Tamil - 516 kOTi nadulu - tODi - 25 - Tamil - 654 kRpa jUcuTaku - chAyAtaraGgiNi - 491 - Tamil - 349 kRpAlavAla - nAdavarAGgiNi - 339 - Tamil - 216 kRSNA mAkEmi - punnagavarALi - 97 - Tamil - 21 kSINamai - mukhAri - 386 - Tamil - 255 kSIra sAgara vihAra - Anandabhairavi - 249 - Tamil - 135 kSIra sAgara zayana - dEvagAndhAri - 669 - Tamil - 491 kula birudunu - dEvamanOhari - 338 - Tamil - 215 kuvalaya daLa - nATakuraJji - 495 - Tamil -353

1 lakSaNamulu - zuddha sAvEri - 713 - Tamil - 528 LAli lAlayya lAli - kEdAragauLa - 473 - Tamil - 333 LAli laliyani - harikAmbhOji - 429 - Tamil - 294 lalitE zrI pravRddhE - bhairavi - 241 - Tamil - 128 LAliyUgavE - nIlAmbari - 675 - Tamil - 496 lAvaNya rAma - pURNaSaDjaM - 343 - Tamil - 221 lEkanA ninnu - asAvEri - 60 - Tamil - 681 LEmi telpa - navanItaM - 748 - Tamil - 554 IIlagAnu jUcu - divyamani or dundubhi - 756 - Tamil - 563 1OkAvana catura - bEgaDa - 692 - Tamil - 511

m madilOna yOcana - kOlAhalaM - 650 - Tamil - 473 mahima taggiJcukO - riSabhapriya - 789 - Tamil - 595 mahita pravRddha - kAmbhOji - 446 - Tamil - 313 manasA eTulOrtunE - malayamArutaM - 188 - Tamil - 87 manasA mana - vardhani - 114 - Tamil - 32 manasA zrI rAmacandruni - IzamanOhari - 433 - Tamil - 299 manasA zrI rAmuni - mAraraJjani - 416 - Tamil - 280 manasu svAdhina - zaGkarAbharaNaM - 576 - Tamil - 420 manasu viSaya - nATakuraJji - 497 - Tamil - 354 manasu lOni marmamu - hindOLaM - 258 - Tamil - 145 manavinAlakiJca - naLina kAnti - 419 - Tamil - 284 manavini vinumA - jayanArAyaNi - 320 - Tamil - 198 manasu nilpa - AbhOgi - 293 - Tamil - 178 maracE vADanA - kEdAraM - 647 - Tamil - 471 marakata maNi - varALi - 742 - Tamil - 550 maravakarA - dEvagAndhAri - 664 - Tamil - 486 mari mari ninnE - kAmbhOji - 445 - Tamil - 312 mariyAda gAdayya - bhairavaM - 192 - Tamil - 92 mariyAda kAdurA - zaGkarAbharaNaM - 577 - Tamil - 421 marugElarA - jayantazrI - 253 - Tamil - 139

mA kulamuna - suraTi - 555 - Tamil - 402 mA rAmacandruniki - kEdAragauLa - 468 - Tamil - 330 mA jAnaki - kAmbhOji - 448 - Tamil - 314 mAkElarA vicAramu - ravicandrika - 528 - Tamil - 378 mAmava raghurAma - sAraGga - 825 - Tamil - 625 mAmava satataM - jaganmOhini - 139 - Tamil - 52 mAnamu lEdA - hamIrkalyANi - 827 - Tamil - 627 mAnasa saJcararE - punnAgavarALi - 105 - Tamil - 25 mApAla velasi - asAvEri - 57 - Tamil - 679 mAra vairi - nAsika bhUSaNi - 837 - Tamil - 634 mAru palkaga - zrIraJjani - 393 - Tamil - 262 mATADavEmi - nIlAmbari - 674 - Tamil - 495 mATi mATiki - mOhanaM - 519 - Tamil -372 mElu mElu rAma nAma - saurASTraM - 211 - Tamil - 106 mElukO dayA nidhi - saurASTraM - 210 - Tamil - 105 mElukOvayya - bhauLi - 143 - Tamil - 56 mEnu jUci - sarasAGgi - 417 - Tamil - 282 mEru samAna - mAyAmALavagauLa - 125 - Tamil - 42 mitri bhAgyamE - karaharapriya - 273 - Tamil - 160 mIvalla guNa dOSa - kApi - 311 - Tamil - 191 mOhana rAma - mOhanaM - 520 - Tamil - 373 mOkSamu galadA - sAramati - 257 - Tamil - 144 mOsa bOku - gauLipantu - 136 - Tamil - 50 mRdu bhASaNa - mAruvadhanyAsi - 317 - Tamil - 195 muccaTa - madhyamAvati - 358 - Tamil - 234 muddu mOmu - sUryakAntaM - 190 - 89 mummUrtulu - aThANA - 636 - Tamil - 462 mundu venuka - darbAru - 331 - Tamil - 209 munnu rAvaNa - tODi - 43 - Tamil - 668 munupE teliyaka - baGgALa - 681 - Tamil - 502 muripemu - mukhAri - 382 - Tamil - 252

n naDaci naDaci - kharaharapriya - 268 - Tamil - 156 nagu mOmu gala vAni - madhyamAvati - 353 - Tamil - 231 nagu mOmu kana lEni - AbhEri - 291 - Tamil - 175 naLina lOcana - madhyamAvati - 354 - Tamil - 232 nammaka nE mOsa - asAvEri - 55 - Tamil - 678 nammi vaccina - kalyANi - 802 - Tamil - 607 nammina vArini - bhairavi - 234 - Tamil - 122 namO namO rAghavAya - dEziya tODi - 34 - Tamil - 661 nannu brOva nIkinta - AbhOgi - 292 - Tamil - 177 nannu brOvakanu - zaGkarAbharaNaM - 569 - Tamil - 414 nannu viDaci - rItigauLa - 279 - Tamil - 167 nannu kanna talli - kEsari or sindhukannaDa - 550 -Tamil - 397 nanu pAlimpa - mOhanaM - 516 - Tamil - 370 narasimha - bilahari - 702 - Tamil - 519 nata jana - sihmEndramadhyamaM - 782 - Tamil - 586

nAda IOluDai - kalyANavasanta - 262 - Tamil - 150 nAda sudhA rasam - Arabhi - 610 - Tamil - 445 nAda tanumanizaM - cittaraJjani - 340 - Tamil - 217 nADADina mATa - janaraJjani - 653 - Tamil - 476 nAdOpAsana - bEgaDa - 686 - Tamil - 506 nAdupai - madhyamAvati - 357 - Tamil - 233 nA jIvAdhAra - bilahari - 704 - Tamil - 520 nA morAlakimpa - dEvagAndhAri - 661 - Tamil - 484 nA moralanu - Arabhi - 612 - Tamil - 446 nAma kusuma - zrIrAgaM - 410 - Tamil - 275 nApAli zrI rAma - zaGkarAbharaNaM - 571 - Tamil - 415 nArada gAna - aThANA - 634 - Tamil - 460 nArada guru svAmi - darbAru - 329 - Tamil - 207 nArada muni - pantuvarALi - 762 - Tamil - 568 nArAyaNa hari - yamunakalyANi - 828 - Tamil - 628 nAtha brOvavE - bhairavi - 235 - Tamil - 123 nATi mATa - dEvakriya - 289 - Tamil - 174 nAyeDa vaJcana - nabhOmaNi - 748 - Tamil - 555

nenarauJcinAnu - mAlavi - 499 - Tamil - 357 nenaruJcarA nApaini - siMhavAhini - 420 - Tamil - 285 nEnendu vetukudurA - karnATakabehAg or harikAmbhOji - 432 - Tamil - 298 nEramA rAma - saurASTraM - 206 - Tamil - 102 nE mora beTTitE - rUpavati or tODi - 115 - Tamil - 33 nE pogaDakuNTE - dEziya tODi or varALi - 39 - Tamil - 665

nidhi cAla - kalyANi - 803 - Tamil - 608 nija marmamula - umAbharaNaM - 435 - Tamil - 301 nijamaitE mundara - bhairavi - 237 - Tamil -124 nijamuga nI - zahAna - 454 - Tamil - 321 ninnADanEla - kannaDa - 642 - Tamil - 467 ninnanavalasina - kalyANi - 804 - Tamil - 609 ninnE bhajana - nATa - 726 - Tamil - 539 ninnE nera - pantuvarALi - 763 - Tamil - 569 ninnE nera namminAnu - Arabhi - 613 - Tamil - 447 ninnu vinA nA madi - navarasakannaDa - 492 - Tamil - 350 ninu bAsi - balahaMsa - 504 - Tamil - 361 ninu vinA sukhamu - tODi - 35 - Tamil - 662 niravadhi sukhada - ravicandrika - 527 - Tamil - 377

nitya rUpa - kApi - 305 - Tamil - 187

nI bhajana - nAyaki - 341 - Tamil - 219 nI bhakti -jayamanOhari - 321 - Tamil - 199 nI cittamu nA - vijayavasanta - 757 - Tamil - 564 nI cittamu nizcalamu - dhanyAsi - 84 - Tamil - 11 nI dAsAnudAsuDu - hamIrkalyANi or amIr kalyANi - 826 - Tamil - 626 nI daya galguTE - rItigauLa - 280 - Tamil - 168 nI daya rAdA - vasantabhairavi - 120 - Tamil - 38 nI daya rAvale - tODi - 36 - Tamil - 663 nI dayacE rAma - yadukulakAmbhOji - 536 - Tamil - 385 nI muddu mOmu - kamalAmanOhari - 418 - Tamil - 283 nI nAma rUpamulaku - saurASTraM - 204 - Tamil - 100 nI pada paGkaja - bEgaDa - 687 - Tamil - 508 nI sarisATi - hEmavati - 783 nIdu caraNamulE - sihmEndramadhyamam - 782 nIkE daya rAka - nIlAmbari - 673 - Tamil - 494 nIkE teliyaka - Anandabhairavi - 246 - Tamil - 133 nIkevari bOdhana - zuddha sAvEri - 712 - Tamil - 527 nIku tanaku - bEgaDa - 686 - Tamil - 507 nIvADa nE gAna - sAraGga - 824 - Tamil - 624 nIvaNTi daivamu - bhairavi - 237 - Tamil - 125 nIvaNTi daivamu - tODi - 38 - Tamil - 664 nIvE kAni - bilahari - 705 - Tamil - 521 nIvE kannaDa - saurASTraM - 205 - Tamil - 101 nIvErA kula dhanamu - bEgaDa - 689 - Tamil - 509 nIvu brOva valenammA - sAvEri - 165 - Tamil - 70 nOrEmi zrI rAma - varALi - 737 - Tamil - 546

0 oka mATa - harikAmbhOji - 424 - Tamil - 289 oka pAri jUDaga - kalAvati - 186 - Tamil - 85 orulanADu - zuddha sAvEri - 708 - Tamil - 524

ODanu jaripE - sAraMga - 819 - Tamil - 619 O jagannAtha - kEdAragauLa - 463 - Tamil - 326 O raGga zAyI - kAmbhOji - 444 - Tamil - 311 O rAjIvAkSa - Arabhi - 604 - Tamil - 440 O rAma O rAma - Arabhi - 605 - Tamil - 441 O rAma rAma sarvOnnata - nAgagAndhAri - 250 - Tamil - 136 O ramA ramaNa - kEdAraM - 645 - Tamil - 470 Ora jUpu - kannaDagauLa - 294 - Tamil - 179

p padavi nI - sALaka bhairavi - 387 - Tamil - 256 pakkala nilabaDi - kharaharapriya - 269 - Tamil - 157 palukavEmi nA daivamA - pUrNacandrika - 678 - Tamil - 499 palukavEmi patita pAvana - Arabhi - 615 - Tamil - 448 paluku kaNDa - navarasakannaDa - 493 - Tamil - 351 para lOka bhayamu - mandAri - 775 - Tamil - 578 para lOka sAdhanamE - pUrikalyANi - 779 - Tamil - 582 parAku jEsina - jujAhuli - 117 - Tamil - 36 parAku nIkElarA - kiraNAvaLi - 264 - Tamil - 152 parama pAvana - pantuvarALi - 764 - Tamil - 570

paramAtmuDu - vAgadhIzvari - 719 - Tamil - 534 parAmukhamEla - suraTi - 553 - Tamil - 400 parAzakti manupa - sAvEri - 167 - Tamil - 71 paripAlaya dAzarathE - zaGkarAbharaNaM - 572 - Tamil - 416 paripAlaya mAM - darbAru - 330 - Tamil - 208 paripAlaya paripAlaya - rItigauLa - 282 - Tamil - 169 paripUrNa kAma - haMsabhramari - 784 - Tamil - 589 paripUrNa kAma - pUrikalyANi - 779 - Tamil - 583 paritApamu - manOhari - 371 - Tamil - 242 pariyAcakamA - vanaspati - 5 - Tamil - 639 parulanu vEDanu - balahaMsa - 505 - Tamil - 362 patiki hAratI - suraTi - 552 - Tamil - 399 patiki maGgaLa - Arabhi - 617 - Tamil - 449 paTTi viDuva - maJjari - 372 - Tamil - 243

pAhi kalyANa rAma - kApi - 306 - Tamil - 188 pAhi kalyANa sundara - punnAgavarALi - 102 - Tamil - 24 pAhi mAM harE - saurASTraM - 209 - Tamil - 104 pAhi mAM zrI rAmacandra - kApi - 310 - Tamil - 190 pAhi pAhi dIna bandhQ - saurASTraM - 207 - Tamil - 103 pAhi parama dayALO - kApi - 308 - Tamil - 189 pAhi paramAtma - varALi - 738 - Tamil - 547 pAhi rAma dUta - vasantavarALi - 754 - Tamil - 561 pAhi ramA ramaNa - varALi - 739 - Tamil - 548 pAhi rAma rAmayanucu - kharaharapriya - 270 - Tamil - 158 pAhi rAmacandra - yadukulakAmbhOji - 537 - Tamil - 386 pAhi rAmacandra - zaGkarAbharaNaM - 573 - Tamil - 417 pAlaya zrI raghuvIra - dEvagAndhAri - 662 - Tamil - 485 pAlintuvQ - kAntAmaNi - 787 - Tamil - 593

perugu pAlu - ghaNTA - 77 - Tamil - 6 pEriDi ninu - kharaharapriya - 272 - Tamil - 159 prANa nAtha - zUlini - 720 - Tamil - 536 prArabdham - svarAvali - 544 - Tamil - 392 proddu poyyenu - tODi - 41 - Tamil - 666 pUla pAnpu - Ahiri - 68 - Tamil - 687

ph phaNi pati zAyI - jhaGkAradhvani - 221 - Tamil - 112

r raGga nAyaka - zaGkarAbharaNaM - 578 - Tamil - 422 raghu nandana - kEdAragauLa - 469 - Tamil - 331 raghu nandana rAja - suddhadEzi - 256 - Tamil - 143 raghu nAyaka - haMsadhvani - 714 - Tamil - 529 raghu patE rAma - zahAna - 455 - Tamil - 322 raghu vara nannu - pantuvarALi - 766 - Tamil - 571 raghu vIra raNa - husEni - 398 - Tamil - 268 rakSa peTTarE - bhairavi - 238 - Tamil - 126 ramA ramaNa bhAramA - vasantabhairavi - 121 - Tamil - 39 ramA ramaNa rArA - zaGkarAbharaNaM - 579 - Tamil - 423 ramiJcuvArevarurA - supOSiNi - 548 - Tamil - 395

rAga ratna - rItigauLa - 287 - Tamil - 172

rAga sudhA - AndOLika - 347 - Tamil - 226 rAju veDale - tODi or dEzya tODi - 45 - Tamil - 669 rAkA zazi vadana -Takka - 141 - Tamil - 54 rAma bANa - sAvEri - 170 - Tamil - 73 rAma bhakti - zuddabaMgALa - 389 - Tamil - 259 rAma daivamA - suraTi - 558 - Tamil - 404 rAma Eva daivataM - balahaMsa - 506 - Tamil - 363 rAma kathA - madhyamAvati - 360 - Tamil - 235 rAma kOdaNDa rAma - bhairavi - 239 - Tamil - 127 rAma ObhamEla - darbAru - 335 - Tamil - 212 rAma nAmaM bhajarE - madhyamAvati - 361 - Tamil - 236 rAma nAmamu janma - aThANA - 637 - Tamil - 463 rAma nannu brOva - harikAmbhOji - 427 - Tamil - 292 rAma nI samAnamu - kharaharapriya - 274 - Tamil - 162 rAmA ninnE nammi - husEni - 399 - Tamil - 269 rAmA ninu nammina - mOhanaM - 521 - Tamil - 374 rAma ninnu vinA - zaGkarAbharaNaM - 580 - Tamil - 424 rAma nIpai tanaku - kEdAraM - 649 - Tamil - 472 rAma nIvAdukonduvQ - kalyANi - 809 - Tamil - 612 rAma nIvE kAni - nArAyaNi - 488 - Tamil - 345 rAma nIyeDa - kharaharapriya - 273 - Tamil - 161 rAma pAhi - kApi - 312 - Tamil - 192 rAma raghu kula - kApi - 315 - Tamil - 193 rAma rAma gOvinda - saurASTraM - 213 - Tamil - 107 rAma rAma kRSNA - gauLipantu - 138 - Tamil - 51 rAma rAma nI vAramu - Anandabhairavi - 247 - Tamil - 134 rAma rAma rAma - ceJcuruTi - 549 - Tamil - 396 rAma rAma rAma lAli - zahAna - 457 - Tamil - 323 rAma rAma rAma mAM - yamunAkalyANi - 830 - Tamil - 629 rAma rAma rAma nApai - kalyANi - 811 - Tamil - 613 rAma rAma rAma rAmayani - mOhanaM - 523 - Tamil - 374 rAma rAma rAma sItA - husEni - 401 - Tamil - 270 rAma rAma rAmacandra - ghaNTA -79 - Tamil - 7 rAma samayamu - madhyamAvati - 363 - Tamil - 237 rAma sItA rAma - balahaMsa - 507 - Tamil - 364 rAma sItA rAma - zaGkarAbharaNaM - 583 - Tamil - 426 rAma zrI rAma lAli - zaGkarAbharaNaM - 582 - Tamil - 425 rAmAbhirama manasu - dhanyAsi - 85 - Tamil - 12 rAmAbhirAma raghurAma - sAvEri - 173 - Tamil - 75 rAmAbhirAma ramaNIya - darbAru - 334 - Tamil - 211 rAmacandra - suraTi - 556 - Tamil - 403 rAmaM bhajEhaM - sAvEri - 171 - Tamil - 74 rAmuni maravakavE - kEdAragauLa - 471 - Tamil - 332 rAnidi rAdu - maNiraGgu - 347 - Tamil - 225 rArA mAyiNTidAka - asAvEri - 58 - Tamil - 680 rArA nannElukorA - saurASTraM - 214 - Tamil - 108 rArA phaNi zayanA - harikAmbhOji - 428 - Tamil - 293 rArA raghuvIra - aThANA - 638 - Tamil - 464 rAra sItA ramaNI - hindOLa vasanta - 260 - Tamil - 147

rE mAnasa - tODi - 46 - Tamil - 670 rUkalu padi vElu - dEziya tODi - 47 - Tamil - 671

S sadA madini - gambhIravANi - 717 - Tamil - 532

saGgIta jnAnamu - dhanyAsi - 88 - Tamil - 15 saGgIta zAstra - mukhAri - 384 - Tamil - 253 samayamu delisi - asAvEri - 61 - Tamil - 682 samayamu EmarakE - kalgaDa - 117 - Tamil - 35 saMsArulaitE - sAvEri - 181 - Tamil - 79 samukhAna nilva - kOkilavarALi - 252 - Tamil - 138 sanAtana - phalamaJjari - 345 - Tamil - 223 sandEhamunu - rAmapriya - 777 - Tamil - 580 sandEhamuyElarA - kalyANi - 816 - Tamil - 617 sarasa sAma dAna - kApinArAyaNi - 438 - Tamil - 304 sarasIruha nayana - bilahari - 707 - Tamil - 523 sarasIruha nayanE - amRta varSiNi - 836 - Tamil - 633 sarasIruhAnana - mukhAri - 385 - Tamil - 254 sari jEsi vEDuka - tIvravAhini - 755 - Tamil - 562 sarivArilOna - bhinnaSaDjaM - 112 - Tamil - 30 sariyevvarE - zrIranjani - 393 - Tamil - 263 sarva 10ka - husEni - 404 - Tamil - 272 sarvAntaryAmi - bhairavi - 244 - Tamil - 131 satta lEni - nAgAnandini - 716 - Tamil - 531

sAdhiJcenE - Arabhi - 618 - Tamil - 450 sAgaruNDu - yamunA kalyANi - 834 - Tamil - 631 sAkEta nikEtana - kannaDa - 644 - Tamil - 469 sAkSi lEdanucu - baGgALa - 682 - Tamil - 503 sAmaja vara gamana - hindOLaM - 259 - Tamil - 146 sAmiki sari - bEgaDa - 693 - Tamil - 512 sAramE kAni - pantuvarALi - 771 - Tamil - 576 sArasa nEtra - zaGkarAbharaNaM - 593 - Tamil - 432 sAri veDalina - asAvEri - 63 - Tamil - 683 sArvabhauma - rAgapaJjaraM - 543 - Tamil - 390

siggumAli - kEdAragauLa - 479 - Tamil - 338

sItA kalyANa - zaGkarAbharaNaM - kuraJji - 594 - Tamil - 433 sItA manOhara - rAmamanOhari - 777 - Tamil - 581 sItA nAyaka - rItigauLa - 288 - Tamil - 173 sItA pati kAvavayya - zaGkarAbharaNaM - 596 - Tamil - 434 sItA patI nA manasuna - kamAs - 436 - Tamil - 302 sItA vara - dEvagAndhAri - 668 - Tamil - 490 sItamma mAyamma - vasanta -192 - Tamil - 91

smaraNE sukhamu - janaraJjani - 654 - Tamil - 478 sogasu jUDa - kannaDagauLa - 295 - Tamil - 180 sogasugA mRdaGga - zrIraJjani - 394 - Tamil - 264 sudhA mAdhurya - sindhurAmakriya - 183 - Tamil - 81 suguNamulE - cakravAkaM - 184 - Tamil - 83 sujana jIvana - kamAs - 437 - Tamil - 303 sukhiyevarQ - kAnaDa - 319 - Tamil - 197 sundara dazaratha - kApi - 316 - Tamil - 194 sundaratara dEhaM - pantuvarALi - 774 - 577 sundarEzvaruni - zaGkarAbharaNaM - 597 - Tamil - 435 sundari nannindarilO - bEgaDa - 695 - Tamil - 513 sundari nI divya - kalyANi - 817 - Tamil - 618 sundari ninnu - Arabhi - 621 - Tamil - 451 svara rAga sudhA - zaGkarAbharaNaM - 598 - Tamil - 436

t talacinantanE - mukhAri - 380 - Tamil - 251 talli taNDrulu - balahaMsa - 502 - Tamil - 359 tana mIdanE - bhUSAvaLi - 792 - Tamil - 599 tanalOnE dhyAniJci - dEvagAndhAri - 659 - Tamil - 483 tanavAri tanamu - bEgaDa - 685 - Tamil - 505 tanayandE prEma - bhairavi - 232 - Tamil - 120 tanayuni brOva - bhairavi - 233 - Tamil - 121 tappaganE - zuddhabaMgALa - 388 - Tamil - 257 tappi bratiki - tODi - 29 - Tamil - 657 tatvameruga - garuDadhvani - 652 - Tamil - 475 tava dAsOhaM - punnAgavarALi - 101 - Tamil - 23 telisi rAma - pUrNacandrika - 677 - Tamil - 498 teliya lEru rAma - dhEnuka - 111 - Tamil -29 tera tIyaga - gaulipantu - 135 - Tamil - 49 tIrunA nA lOni - sAvEri - 162 - Tamil - 67 toli janmamuna - bilahari - 699 - Tamil - 517 toli nE jEsina - zuddhabaMgALa - 389 - Tamil - 258 toli nEnu jEsina - kOkiladhvani - 490 - Tamil - 347 tulasI bilva - kEdAragauLa - 466 - Tamil -328 tulasI daLamulacE - mAyAmALavagauLa - 123 - Tamil - 40 tuLasi jagajjanani - sAvEri - 163 - Tamil - 68

u uNDEdi rAmuDu - harikAmbhOji - 421 - Tamil - 286 unna tAvuna - ghaNTA - 72 - Tamil - 2 upacAramu jEsEvAru - bhairavi - 227 - Tamil - 116 upacAramulanu cEkona - bhairavi - 228 - Tamil - 117 uyyAlalUgavayya - nIlAmbari - 670 - Tamil - 492 UrakE kalgunA - zahAna - 451 - Tamil - 317

V

vaccunu hari - kalyANi - 812 - Tamil - 614 vaddanE vAru - SaNmukhapriya - 781 - Tamil - 585 vaddayuNDEdE - varALi - 743 - Tamil - 551 valla kAdanaka - zaGkarAbharaNaM - harikAmbhOji - 585 - Tamil - 427 vanaja nayanuDani - kEdAragauLa - 475 - Tamil - 334 vandanamu - zahAna - 460 - Tamil - 324 vara lIla gAna - zaGkarAbharaNaM - 587 - Tamil - 428 vara nArada - vijayazrI - 751 - Tamil - 558 vara rAga - ceJcu kAmbhOji - 441 - Tamil - 308 vara zikhi vAhana - supradIpaM - 220 - Tamil - 111 varadA navnItAza - rAgapaJjaraM - 542 - Tamil - 389 varada rAja - svarabhUSaNi - 406 - Tamil - 273 varAlandukommani - ghurjari - 127 - Tamil - 44 varamaina nEtrOtsava - paraju - 152 - Tamil - 60

vAcAmagOcaramE - kaikavazi - 785 - Tamil - 591 vADErA daivamu - pantuvarALi - 767 - Tamil - 572 vAridhi nIku - tODi - 48 - Tamil - 672 vArija nayana-1 - kEdAragauLa - 476 - Tamil - 335 vArija nayana-2 - kEdAragauLa - 477 - Tamil - 336 vAsudEva vara guNa - bilahari - 706 - Tamil - 522

vAsudEvayani - kalyANi - 813 - Tamil - 615

veDalenu kOdaNDapANi - tODi - 49 - Tamil - 673 veGkaTEza - madhyamAvati - 366 - Tamil - 239

vEda vAkyamani - mOhanaM - 525 - Tamil - 376 vENu gAna - kEdAragauLa - 478 - Tamil - 337 vErevvarE gati - suraTi - 558 - Tamil - 405

viDa jAladurA - janaraJjani - 653 - 477 viDemu sEyavE - kharaharapriya - 275 - Tamil - 163 vidhi zakrAdulaku - yamunAkalyANi - 832 - Tamil - 630 vidulaku mrokkeda - mAyAmALavagauLa - 126 - Tamil - 43 vina rAdA -dEvagAndhAri - 665 - Tamil - 487 vinanAsakoni - pratApavarALi - 486 - Tamil -343 vinatA suta rArA - husEni - 403 - Tamil - 271 vinatA suta vAhanuDai - harikAmbhOji - 430 - Tamil - 295 vinatA suta vAhana - jayantasEna - 323 - Tamil - 202 vinavE O manasA - vivardhani - 655 - Tamil - 479 vinAyakuni - madhyamAvati - 364 - Tamil - 238 vinayamunanu - saurASTraM - 216 - Tamil - 109 virAja turaga - balahaMsa - 508 - Tamil - 365 viSNu vAhanu - zaGkarAbharaNaM - 589 - Tamil - 429

y yajnAdulu- jayamanOhari - 321 - Tamil - 200 yOcanA kamala - darbAru - 333 - Tamil - 210 yuktamu kAdu - zrIrAgaM - 412 - Tamil - 276

Z

zambhO mahAdEva - pantuvarALi - 768 - Tamil - 573 zambhO ziva - zaGkarAbharaNaM - 590 - Tamil - 430 zara zara samaraika - kuntaLavarALi - 440 - Tamil - 307 zaraNu zaraNanucu - madhyamAvati - 367 - Tamil - 240 zazi vadana - candrajyOti - 750 - Tamil - 557 zAntamu lEka - zAma - 547 - Tamil - 394

ziva ziva - pantuvarALi - 769 - Tamil - 574 zivE pAhi mAM - kalyANi - 815 - Tamil - 616

zObhAnE zObhAnE - pantuvarALi - 770 - Tamil - 575 zObhillu sapta svara - jaganmOhini - 140 - Tamil - 53

zRGgAriJcukoni - suraTi - 559 - Tamil - 406

zrI gaNa nAthaM - kanakAGgi - 1 - Tamil - 635 zrI gaNapatini -saurASTraM - 219 - Tamil - 110 zrI janaka tanayE - kalakaNThi - 116 - Tamil - 34 zrI jAnakI manOhara - IzamanOhari - 434 - Tamil - 300 zrI mAninI - pURNaSaDjaM - 344 - Tamil - 222 zrI nArada muni - bhairavi - 242 - Tamil - 129 zrI nArada nAda - kAnaDa - 318 - Tamil - 196 zrI nArasimha - phalaraJjani - 498 - Tamil - 355

zrI raghu kula - haMsadhvani - 715 - Tamil - 530 zrI raghuvara dAzarathE - zaGkarAbharaNaM - 592 - Tamil - 431 zrI raghuvara karuNAkara - dEvagAndhAri - 667 - Tamil - 489 zrI raghuvara suguNAyala - bhairavi - 243 - Tamil - 130 zrI raghuvarApramEya - kAmbhOji - 448 - Tamil - 315 zrI rAma dAsa - dhanyAsi - 86 - Tamil - 14 zrI rAma jaya rAma - madhyamAvati - 369 - Tamil - 241 zrI rAma jaya rAma - varALi - 744 - Tamil - 552 zrI rAma pAdamA - AmRta vAhiNi - 245 - Tamil - 132 zrI rAma raghu rAma - yadukulakAmbhOji - 538 - Tamil - 387 zrI rAma rAma jagadAtma - pUrNacandrika - 679 - Tamil - 500 zrI rAma rAma rAma - nIlAmbari - gOpikAvasantaM - 676 - Tamil - 497 zrI rAma rAma rAma sItA - sAvEri - 176 - Tamil - 77 zrI rAma rAmAzritulamu - sAvEri - 178 - Tamil - 78 zrI rAma zrI rAma - varAli - 746 - Tamil - 553 zrI rAma zrI rAma - zahAna - 461 - Tamil -325 zrI rAmacandra - sAvEri - 175 - Tamil - 76 zrI tuLasamma - dEvagAndhAri - 666 - Tamil - 488

zrIkAnta nIyeDa - bhavapriya - 752 - Tamil - 559 zrIpa priya - aThANA - 639 - Tamil - 465 zrIpatE nI pada - nAgasvarAvaLi - 494 - Tamil - 352 zrIramya citta - jayamanOhari - 322 - Tamil - 201 zyAma sundarAGga - dhanyAsi - 85 - Tamil - 13

tyAgarAja vaibhavaM

Acknowledgement

I gratefully acknowledge the following books/authors whose quotes have been included herein -

1. Compositions of Tyagaraja - TK Govinda Rao - Ganamandir Publications, Madras. 2. Adi Tyagaraja Kirtanams - Sangeetha Vidvan KV Srinivasa Iyengar - M. Adi & Co, Royappettah, Madras. 3. The Spiritual Heritage of Tyagaraja - C Ramanujachariar - Sri Ramakrishna Math, Mylapore. 4. Know Your Thyagaraja - SVK (Vols 1 to 4) - TR Publications, Chennai.

2. Narada Bhakti Sutras - Swami Tyagisananda - Sri Ramakrishna Math, Mylapore. 6. Brahma Sutras - Swami Vireswarananda - Advaita Ashrama - Calcutta. 7. Katha Upanisad - Swami Gambhirananda - Advaita Ashrama - Calcutta. 8. Prasna Unpanisad - Swami Sarvananada - Sri Ramakrishna Math, Mylapore, Chennai. 9. Patanjali Yoga Sutras - Swami Prabhavananda - Sri Ramakrishna Math, Mylapore, Chennai. 10. Sivananda Lahari - Swami Tapasyananda - Sri Ramakrishna Math, Mylapore, Chennai.

11. Sri Lalita Sahasranama - Swami Tapasyananda - Sri Ramkrishna Math, Mylapore, Chennai. 12. Upadesa Sahasri - A Thousand Teachings of Sri Sankaracharya - Swami Jagadananda - Sri Ramakrishna Math, Mylapore, Chennai. 13 Srimad Adhyatma Ramayanam (Tamil) - Translated by Harini - Sri Ramakrishna Math, Mylapore, Chennai. 15 Sri Devi Mahatmyam - Anna - Sri Ramakrishna Math, Mylapore. 16. Saundarya Lahari - Bhashyam - by Anna - Sri Ramakrishna Math, Mylapore, Chennai. 17. The Brhadaranyaka Upanisad - Swami Madhavananda - Advaita Ashrama - Calcutta. 18 Srimad Bhagavat Gita - Swami Swarupananda - Advaita Ashrama - Calcutta. 19. Karnataka Sangeeta Sastra - AS Panchapakesa Iyer. 20. Thirumandiram - Tirumular - Dr. B Nagarajan - Sri Ramakrishna Math, Mylapore 21. Srimad Bhagavata Mahapurana - Gita Press Gorakhpur. 22. Srimad Valmiki Ramayana - Gita Press Gorakhpur. 23. DurgA Saptasati - Nirnayasagar Press, Mumbai. 24. Kanda Puranam (tamizh) - Vacanam - by Ramasami Pulavar Tirunelveli Thennnindiya Saiva Siddhanta Nurpadippu Kazhagam. 25. Sanskrit-English Dictionary - Sir Monier Monier-Williams - Munshiram Manohar Lal Publishers 26. Telugu - English Dictionary - Charles Philip Brown - Asian Educational Services, New Delhi, Chennai 27. Tamizh Mozhi Agarahi - N. Kadiraiverpillai - Sarada Press Royappettah, Chennai. 28. English - Tamil Dictionary - M. Winslow et al - Asian Educational Services, New Dehi, Chennai. 29. Tirukkural - (Urai) Manikkavasagan - Uma Padippagam - Mannadi - Chennai - 600 001.

Links to Web Pages

1. kuNDalini yOga -

http://www.himalayanacademy.com/resources/books/mws/mws_ch-38.html http://www.adishakti.org/subtle system/sahasrara_chakra.htm http://www.swami-krishnananda.org/relig/relig_12a.html 2. tripurasundari aSTaka - SRI TRIPURASUNDARI ASHTAKAM 3 rAslIla - The Sport of Lord kRSNa - http://www.geocities.com/profvk/gohitvip/Raslilapage1.html 4 Lotus Flower and Egyptian Legend http://www.kingtutshop.com/freeinfo/Lotus-Flower.htm 5. 64 Arts - http://www.ambaa.org/archives/msg01725.html 6. Story of RSi vAlmIki - http://web.onetel.net.uk/~suman11/magazine_articles_November4.htm#Dhyan a,Magazine Articles November / December 2004 http://www.urday.com/valmiki.htm 7. Mythology about birth of kAveri - http://www.indiantravelportal.com/tamil-nadu/rivers/kaveri.html 8 purANas - brahma, padma, viSNu, agni, varAha, vAmana, kUrma - simple translation - http://mydivineplanet.com/puranas/

http://www.urday.com/puranas.htm 9. Saivam - Saiva Siddhantam - Tirumandiram http://www.shaivam.org/index.html http://www.dlshq.org/ http://www.himalayanacademy.com/resources/books/tirumantiram/ 10. Devi mahatmyam - http://sdbbs.tripod.com/devi.html 11. Mythological Tales - http://members.cox.net/apamnapat/ http://www.urday.com/mytho.htm http://www.mythfolklore.net/india/encyclopedia/ http://www.pantheon.org/areas/mythology/asia/hindu/articles.html http://www.geocities.com/lakshman/Desh/Mb/mb.html 12. Saundarya Lahari - http://www.srividya.org/slokas/Sundarya%20Lahari/page1.htm http://www.advaitavedanta.co.uk/content/view/28/30/ 13 Discourses of Kanchi Paramacharya - Chandrasekharendra Sarasvati - http://www.geocities.com/profvk/gohitvip/contents.html 14. Valmiki Ramayana - http://www.valmikiramayan.net/ 15. Sacred Texts - Veda, Purana, Gita, Stotras etc - http://www.sacred-texts.com/hin/ http://sanskrit.safire.com/ 16. Bhadrachal Ramadasu - His Songs -

http://www.engr.mun.ca/~adluri/telugu/classical/satakams/rit/dasarathi.html 17. VaishnavaM - http://www.ramanuja.org/sv/alvars/ 18 Srimad Bhagavatam - http://srimadbhagavatam.com/ http://www.harekrsna.com/philosophy/map1.htm 19 Tulasi Mahatmyam - http://www.harekrsna.com/practice/sadhana/morning/tulasi- arati/story.htm 20. Saint Thyagarja - His life story - http://www.saintthyagarajar.com/ http://www.ipnatlanta.net/camaga/vidyarthi/index.htm 21. kRSNA and Demons - http://www.harekrsna.com/philosophy/associates/demons/krsna.htm 22. Web sites dealing with Carnatic Music and Musicians -

http://www.iaswww.com/ODP/Arts/Music/Styles/Classical Indian/Carnatic http://www.musicalnirvana.com/index.html http://www.ecse.rpi.edu/Homepages/shivkuma/personal/music/sogasuga.htm 23. Tamil Isai (Music) - http://siddhanta.shaivam.org//tisai.html http://www.tamilar.org/tamil-music.asp http://www.angelfire.com/musicals/kallidaihari/devaram.htm 24. Glossary of Musical Terminology - http://www.karnatik.com 25. Free content Encyclopaedia - Wikipedia - information on all subjects http://en.wikipedia.org/wiki/Main Page Indian Temples http://www.indiantravelportal.com/tamil-nadu/temples/ http://www.templenet.com/ http://hindubooks.org:8088/temples/tamilnadu/ http://www.worldisround.com/articles/14161/index.html

http://www.sivanandadlshq.org/download/temples.htm 27. Sacred Trees, Animals, Groves, Mountains of India - http://ecoheritage.cpreec.org/04_topics/04_topics/ 28. AnnamAcArya - His kRtis http://www.svasa.org/annamacharya1.html 29. On-line Lexicon on Hindu Dharma etc - http://www.himalayanacademy.com/resources/books/dws/lexicon/s.html 30. On-line Sanskrit - English - Sanskrit Dictionary (Monier's) - http://webapps.uni-koeln.de/tamil/ 31 Kabir's Doha - http://www.boloji.com/kabir/index.htm http://www.sacred-texts.com/hin/sok/sokoo.htm 32. Purandara Dasa kritis - http://www.cs.toronto.edu/~kulki/kannada/dasa.html On-line Telugu - English - Telugu Dictionary - http://dsal.uchicago.edu/dictionaries/gwynn/ Arunachala Kavirayar - Brief Life sketch - http://www.angelfire.com/musicals/kallidaihari/Aarunachalakavi.htm Tirukkural - http://www.penkatali.org/tirukkuRaL.html The Yajur Veda - (Taittiriya Sanhita) Arthur Berriedale Keith, translator - 1914 - http://www.sacred-texts.com/hin/yv/index.htm Works of Aurobindo and Mother - http://www.searchforlight.org/index.html# Mahabharata - Text - story form - http://www.philosophy.nsc.ru/disc/library/ASIATICA/INDICA/itihasa/ mahabharata/eng/index.html Free e-books for downloading - http://sivanandaonline.org/graphics/ebooks/swami sivanandaji/introduction.h tml Gem-stones - Characteristics - http://www.yourgemologist.com/thegemstones.html http://mineral.galleries.com/minerals/gemstone/class.htm UpaniSads -

had.htm http://www.geocities.com/hindu_shastras/ebooks/upanishads/muktika_upanis

Story of Saint Mirabai http://www.denverindians.com/personality19.asp Glossary of Sanskrit Terms - http://www.theosociety.org/pasadena/etgloss/adi-ag.htm http://www.bhagavata.org/glossary/k.html http://www.mypurohith.com/Encyclopedia/EnclopY asp Collection of Religious Poems - http://www.msci.memphis.edu/~ramamurt/gemscont.html Hindu Gods - Kings - Names etc http://www.gaminggeeks.org/Resources/KateMonk/India/Hindu- Gods/index.htm Thiruppugazh - http://kaumaram.com/thiru/ntpm1215.html Adi zaMkara's Works - http://www.celticguitarmusic.com/shankara.htm Sri Rangam Temple - http://www.ramanuja.org/sv/temples/srirangam/ Vaishnava Temples - http://www.divyadesamonline.com/ Sanskrit Grammar - http://sanskrit.inria.fr/DICO/grammar.html Sanskrit Documents - http://sanskrit.surasa.net/allfilelistpdf.html Sanskrit Documents http://www.celextel.org/home.html Dikshitar Kritis - http://sky.prohosting.com/guruguha/groupmain.html Simran - http://www.ruhanisatsangusa.org/simran.htm Advaita - http://www.advaita.org.uk/index.htm

Ramayana - http://www.integrativespirituality.org/postnuke/html/index.php? module=Static Docs&func=view&f=Books/Hinduism/Ramayan Of Valmiki//i ndex.htm Story of Hanuman - http://www.gauranga.org/hanuman.htm Complete works of Vivekananda - http://firehead.org/~pturing/occult/vivekananda/ Gospel of Sri Ramakrishna - http://www.soulsreality.org/english/Spiritual Master/Sri Ramakrishna/The G ospel/Chapter37.htm Brahmanda Purana - http://www.astrojyoti.com/BrahmandaPurana.htm Discourses of Kanchi Paramacharya - http://www.hindudharmaforums.com/showthread.php?p=11931

Preface

nAhaM vasAmi vaikunThe na yOgi hRdaye ravau madbhakta: yatra gAyanti tatra tiSThami nArada kalau kalmaSa cittAnAM pApadravyOpa jIvinAM vidhikriyA vihInAnAM gatir gOvinda kIrtanaM vipada: santu na: zazvattatra tatra jagatgurO bhavatO darzanaM yastyAdapunarbhavadarzanaM | |

O nArada! Neither I live vaikunTha nor in the hearts of yOgi. I am indeed there where my bhaktas are singing (my praises). In the kali yuga, for those who are of impure minds, those who are living on ill-gotten wealth and those who are bereft of proper conduct as stipulated in zAstra, singing the praise of Lord Govinda is the only saving grace. O Universal Teacher! Let there always be suffering (to me) because I may have the grace of your darzanaM which accords non-return to this worldly existence.

The above words of zrImad bhAgavataM describes who a true bhaAgavata is. Such a true bhAgavata who lived in our midst in the recent times is zrI tyAgarAja. He, true to a bhAgavata, led a life full of, what we would term as 'miserable life' in terms of material wealth and happiness. Money and material possessions never attracted him and, in fact, he shunned them as hindrance to his bhakti. But what kind of rich life he led is known only to those who understand the true import of above zlOkas of zrImad bhAgavataM. We are now able to understand his worth, but to many of his contemporaries and worldly minded persons, he was just an eccentric - what an eccentric was he! May such eccentricity visit all of us!

To zrI tyAgarAja, it was the bhakti that is of prime importance; music and lyric were but instruments to pour out his heart to zrI rAma in the bhakti bhAva. In that sense, he is more than a vAggeyakkAra (a person competent in lyrics and music). Therefore, if we develop that bhakti, it would facilitate a better understanding and enjoyment of kRtis of zrI tyAgarAja.

The kRtis of zrI tyAgarAja are mostly dedicated to zrI rAma, the King of ayOdya. To zrI tyAgarAja, zrI rAma is more than just a king who trod the length and breadth of bhArat varSa exhibiting what could be the epitome of righteous conduct for every man - He was none other than the para brahman embodied. The philosophy zrI tyAgarAja advocated in his kRtis embodies the spirit of both

bhakti and jnAna and one-ness of both, suited to different tastes, tendencies and

to upaniSads. occasions. From that angle, The kRtis of zrI tyAgarAja are considered equivalent

bhakti and jnAna are not in any way different. A true bhakta, matures as a jnAni. The following couplets of thAyumAnavar, the great tamizh saint illustrate this -

I worship Thee not in any form -

For, when I seek to gather The flowers for Thy worship I see Thee seated in the flower And my heart dare not pluck it.

Or, when I raise my hands Folded for worship, My heart shrinks from it, For there you are already seated (in my hands).

When I bow, it is but half-hearted. Am I fit to worship Thee?

O! Thou the Sky and the rest of elements! O! nAadam! O! vEdam O! vEdAntam O! Fame Supreme! O! The Seed in the Land of Fame! O! The Germ of that Seed! O! Pupil of my eye! My fond thoughts! O! My number and my letter! O! Mauna Form that is my redemption!

Thou, the God of Compassion Fullness (karuNaikkaDal) That dances in rapture in the chit sabhA Defying description!

The following couplet from nammAzhvAr tiruvAymozhi also illustrates this -

muniyE! nAnmuganE! mukkaNNappa! tAmarait taDaGgaN karumANikkamE! nEsaM seyda unnODu ennai onrAkkiviTTAy! ennai viTTu unnaip pOga oTTEn! irumbuNDa nIr pOla unnuL nAn onriviTTEn.

A jnAni matures as a bhakta and a bhakta matures as jnAni. The best example for this is Adi zaMkara. Only a jnAni can compose 'jIvanmuktAnanda lahari'. And only a true bhakta can compose 'zivAnanda lahari' and other numerous bhakti zlOkas.

Here I have used kRti to mean kIrtana also. The meaning of words and the substance is are of more importance in my venture than than the musical magic.

I enjoyed reading and hearing the kRtis of zrI tyAgarAja and to some extent understood his deep yearning and bhakti towards his iSTa daivam zrI rAma. The great tamil saint tirumUlar states in tirumandiran (85) - 'yAn petra inbam peruga ivvaiyagam' - may the world also feel the joy I had the privilege of

tyAgarAja. feeling. In that humble manner, I begin to write the bhAvArtham of kRtis of zrI

Most of the kRtis of zrI tyAgarAja are in bhakti category; some of them belong to jnAna category and some directly addressed to his mind. Accordingly, the kRtis have been categorized.

rAga ratna-rItigauLa

In the kRti 'rAga ratna mAlika' - rAga rItigauLa, zrI tyAgarAja states that he has created a ratna mAla of (hundreds of) songs in praise of the Lord. He calls on his fellows to participate in singing the praise of the Lord.

P rAga ratna mAlikacE raJjillun(a)Ta hari zata

A bAga sEviJci sakala bhAgyam(a)ndudAmu rArE (rAga)

C naigama SaT-zAstra purAN(A)gam(A)rtha sahitam(a)Ta yOgi varulu Anandamun(o)ndE san-mArgam(a)Ta bhAgavat(O)ttamulu gUDi pADE kIrtamul(a)Ta tyAgarAju kaDa tEra tArakamani cEsina zata (rAga)

Gist It is said that Lord hari would shine forth adorned with the garland made of hundreds of exquisite rAgas. Come, let us attain all the fortunes of life by worshipping Him devoutly with these kIrtanas. It is said that these kIrtanas contain the true meanings of vEdas, the six zAstras, the epics and Agamas; it is said that singing of these kIrtanas lead one in the same true path of God realization following which the great ascetics attain the divine bliss; it is said that these are the kIrtanas which the best of devotees collectively sing; it is said that Lord hari would shine forth adorned with the garland made of hundreds of exquisite rAgas composed, as a means of fording the Ocean of Worldly Existence for redemption, by this tyAgarAja.

Word-by-word Meaning

P It is said that (aTa) Lord hari would shine forth (raJjillunu) (rajjillunaTa) adorned with the garland (mAlikacE) made of hundreds of (zata) exquisite (ratna) (literally precious stones) rAgas.

Come (rArE), let us attain (andudAmu) all (sakala) the fortunes (bhAgyamu) (bhAgyamandudAmu) (of life) by worshipping Him (sEviJci) A

devoutly (bAga) (with these kIrtanas); because, it is said that Lord hari would shine forth adorned with the garland made of hundreds of exquisite rAgas.

C It is said that (aTa) that these kIrtanas contain (sahitamu) (sahitamaTa) the true meanings (artha) of vEdas (naigama), the six (SaT) zAstras, the (eighteen) epics (purANA) and Agamas (purANAgamArtha); it is said that (aTa) (singing of these kIrtanas lead one in the same) true path (san-mArgamu) (san-mArgamaTa) (of God realization) following which the great (varulu) ascetics (yOgi) attain (ondE) the divine bliss (Anandamunu) (AnandamunondE);

it is said that (aTa) (these) are the kIrtanas (kIrtanamulaTa) which the best (uttamulu) of devotees (bhAgavata) (bhAgavatOttamulu) collectively (gUDi) sing (pADE); it is said that Lord hari would shine forth adorned with the garland made of hundreds (zata) of exquisite rAgas composed (cEsina), as (ani) a means of fording (tArakamu) (tArakamani) the Ocean of Worldly Existence for redemption (kaDa tEra), by this tyAgarAja (tyAgarAju).

Notes - C - six zAstra - sAMkhya, yOga, vEdAnta, mImAMsA, nyAya, vaizESika. C - purANA - 18 purANA are - brahma, brahmANDa, brahmavaivarta, mArkaNDEya, bhaviSya, vAmana (rAjasic category exalting brahmA); viSNu, bhAgavata, nAradIya, garuDa, padma, varAha (sAtvic category exalting viSNu); ziva, liGga, skanda, agni (or vAyu), matsya, kUrma (tAmasic category exalting ziva). C - Agama - brAhmaNA (commentary of vEda mantra) and zivAgama (tantra or work inculcating the mystical worship of ziva and zakti - 28 in number) This kRti is a kind of self-assessment of zrI tyAgarAja of his life work and who else will be more competent to assess this great bhakta than he himself? This kRti itself becomes an introduction to my present venture.

vara nArada-vijayazrI

In the kRti 'vara nArada nArAyaNa smaraNa' - rAga vijayazrI prays to sage nArada whom he describes the guru for all the worlds.

P vara nArada nArAyaNa smaraN(A)nand(A)nubhavamu gala

A zarad-indu nibh(A)paghan(A)nagha sAramugAnu brOvum(i)ka (vara)

C sakala lOkamulaku sad-guruv(a)nucu sadA nEn(a)taD(a)nucu hariyu prakaTambuga kIrtin(o)saGgenE bhAvuka tyAgarAja nuta (vara)

Gist O Blessed sage nArada - praised by this fortunate tyAgarAja - endowed with the experience of bliss of ever remembering Lord nArayaNa! O Sinless One whose body resemble the autumnal moon! Isn't it that the Lord hari has conferred fame on by proclaiming that You to be the true preceptor for all the worlds and that 'I am always he'? Please protect me now nicely.

Word-by-word Meaning

P O Blessed (vara) sage nArada endowed (gala) with the experience (anubhavamu) of bliss (Ananda) of (smaraNAnandAnuhavamu) Lord nArayaNa! ever remembering (smaraNa)

A O Sinless One (anagha) whose body (apaghana) (literally limbs) resemble (nibha) (nibhApaghanAnagha) the autumnal (zarad) moon (indu) (zarad-indu)! Please protect me (brOvumu) now (ika) (brOvumika) nicely (sAramugAnu);

O Blessed sage nArada endowed with the experience of the bliss of ever remembering Lord nArayaNa!

C Isn't it that the Lord hari (hariyu) has conferred (osaGgenE) fame (kIrtini) (kIrtinosaGgnE) on by proclaiming (prakaTambuga) that (anucu) You to be the true preceptor (sad-guruvu) (sadguruvanucu) for all (sakala) the worlds (1Okamulaku) and that (anucu) 'I (nEnu) am always (sadA) he (ataDu)' (nEnataDanucu)? O Blessed sage nArada - praised (nuta) by this fortunate (bhAvuka) tyAgarAja - endowed with the experience of the bliss of ever remembering Lord nArayaNa!

Notes - C - sadguruvanucu - this is how it is given in the books of TKG and TSV/ AKG. In the books of CR and ATK, it is given as 'sadguruDanucu'. This needs to be checked. Any suggestions ??? C - nEnataDanucu - The following verse in the zrImad bhagavad gIta, Chapter 10 is relevant -

azvattha: sarvavRkSANAM dEvarSINAM ca nArada: | gandharvANAM citraratha: siddhAnAM kapilO muni: || 26 ||

"Of all trees (I am) the azvattha, and nArada of dEvaRSis; citraratha of gandharvas am I, and the muni kapila of the perfected ones."

zrI nArada muni-bhairavi

In the kRti 'zrI nArada muni' - rAga bhairavi, zrI tyAgarAja praises sage nArada - his mentor.

P zrI nArada muni guru rAya kaNTi- m(E) nATi tapamO guru rAya

C1 manasAra kOriti guru rAya nEDu kanulAra kanukoNTimi guru rAya (zrI)

C2 mI sEva dorikenu guru rAya bhava pAzamu tolagenu guru rAya (zrI)

C3 nIvE su-jnAna sukhi guru rAya nIvE(y)ajnAna zikhi guru rAya (zrI)

C4 rAjillu vINe gala guru rAya tyAga- rAjuni brOcina sad-guru rAya (zrI)

Gist O Chief Preceptor, sage zrI nArada having the shining lute! O Chief and Benevolent Preceptor who protected this tyAgarAja! I have beheld You; I don't know this to be the fruit of penance performed when. I besought You whole-heartedly; today I have beheld You to my heart's content. I attained (the privilege of) service to You; the bondage of Worldly Existence has terminated.

You are verily the enjoyer of comfort of true knowledge; You are verily the fire which destroys ignorance.

Word-by-word Meaning

P O Chief (rAya) Preceptor (guru), sage (muni) zrI nArada! I have beheld (kaNTimi) You; I don't know this to be the fruit of penance (tapamO) performed when (E nATi) (kaNTimE); O Chief (rAya) Preceptor (guru)!

C1 O Chief (rAya) Preceptor (guru)! I besought (kOriti) You whole-heartedly (manasAra); O Chief (rAya) Preceptor (guru)! Today (nEdu) I have beheld (kanukoNTimi) You to my heart's content (kanulAra) (literally to the eyes' content); O Chief Preceptor, sage zrI nArada! I have beheld You; I don't know this to be the fruit of penance performed when.

C2 O Chief (rAya) Preceptor (guru)! I attained (dorikenu) (the privilege of) service (sEva) to You (mI); O Chief (rAya) Preceptor (guru)! The bondage (pAzamu) of Worldly Existence (bhava) has terminated (tolagenu); O Chief Preceptor, sage zrI nArada! I have beheld You; I don't know this to be the fruit of penance performed when.

C3 O Chief (rAya) Preceptor (guru)! You (nIvE) are verily the enjoyer of comfort (sukhi) of true knowledge (su-jnAna); O Chief (rAya) Preceptor (guru)! You (nIvE) are verily the fire (zikhi) which destroys ignorance (ajnAna) (nIvEyajnAna); O Chief Preceptor, sage zrI nArada! I have beheld You; I don't know this to be the fruit of penance performed when.

C4 O Chief (rAya) Preceptor (guru) having (gala) the shining (rAjillu) lute (vINe)! O Chief (rAya) and Benevolent Preceptor (sad-guru) who protected (brOcina) this tyAgarAja! O Chief Preceptor, sage zrI nArada! I have beheld You; I don't know this to be the fruit of penance performed when.

Notes - General - 'rAya' - the word occurring in the krIti is given as 'rAyA' in the book of TKG. In all other books 'rAya' is given. This needs to be checked. Any suggestions ???

zrI nArada nAda-kAnaDa

In the kRti 'zrI nArada nAda' - rAga kAnaDa, zrI tyAgarAja sings praises of zrI nArada.

P zrI nArada nAda sarasIruha bhRGga zubh(A)Gga

A dIna mAna rakSaka jagad(I)za bh(E)za saGkAza (zrI)

C vEda janita vara vINA vAdana tatvajna khEda hara tri-tApa rahita khEcara vinuta

yAdava kulaj(A)pta sadA mOda hRdaya muni varya zrIda tyAgarAja vinuta zrIkara mAM pAlaya (zrI)

Gist O Lord zrI nArada! O Bee which hovers over (or drinks the nectar of) the Lotus called nAda! O Auspicious Limbed! O Protector of the honour of the humble people! O Lord of the Universe! O Lord who resembles the moon! O Expert in playing the blessed lute - born of vEdas! O Lord who removes afflications! O Lord who is beyond the triad of afflications! O Lord praised by tumburu - the gandharva! O Friend of kRSNa - born in the race of yAdu! O Lord whose heart is always in a state of bliss! O Lord sought by ascetics! O Bestower of prosperity! O Lord praised by this tyAgarAja! O Lord who causes prosperity! Please protect me.

Word-by-word Meaning

P O Lord zrI nArada! O Bee (bhRGga) which hovers over (or drinks the nectar of) the Lotus (sarasIruha) called nAda! O Auspicious (zhubha) Limbed (aGga) (zubhAGga)!

A O Protector (rakSaka) of the honour (mAna) of the humble people (dIna)! O Lord (Iza) of the Universe (jagat) (jagadIza)! O Lord who resembles (saGkAza) the moon - Lord (Iza) of lunar asterisms (bha) (bhEza)! O Lord zrI nArada! O Bee which hovers over (or drinks the nectar of) the Lotus called nAda! O Auspicious Limbed!

C O Expert (tatvajna) (literally philosopher) in playing (vAdana) the blessed (vara) lute (vInA) - born (janita) of vEdas! O Lord who removes (hara) afflications (khEda)! O Lord who is beyond (rahita) (literally bereft of) the triad (tri) of afflications (tApa)! O Lord praised (vinuta) by tumburu - the gandharva (khEcara)! O Friend (Apta) of kRSNa - born in the race (kulaja) (kulajApta) of yAdu (yAdava)! O Lord whose heart (hRdaya) is always (sadA) in a state of bliss (mOda)! O Lord sought (varya) by ascetics (muni)! O Bestower (da) of prosperity (zrI) (zrIda)! O Lord praised (vinuta) by this tyAgarAja! O Lord who causes (kara) prosperity (zrI) (zrIkara)! Please protect (pAlaya) me (mAM); O Lord zrI nArada! O Bee which hovers over (or drinks the nectar of) the Lotus called nAda! O Auspicious Limbed!

Notes - A - jagadIza - The significance of this epithet is not clear. 'jagatI' is a metre in ancient Sanskrit texts - for more information on 'jagatI metre' please visit - http://www.utexas.edu/cola/centers/Irc/eieol/vedol-9-R.html Any suggestions ??? A - bhEza - bha+Iza - 'bha' means the number '27' and 'stars of lunar asterism'. C - vINA - 'mahati' is the name of nArada's vINA - source - http://www.omenad.net/articles/veenorig.htm C - Veda janita vINA vAdana - views of well-known vINA player E Gayatri are -" The scriptures, ... talk of two veenas - Deivee and Manushi. The human body itself is the Deivee Veena. The wooden instrument that human beings play on is the Manushi. .... the distance between the centre of the eyebrows and mulaadhaara is 48 inches, the same as the distance between the bridge and the beginning of the frets of the veena. In the same way as the vertebrae sections become smaller and smaller as they go up, the distance between the frets also get narrower. .... Veena is the only instrument prescribed by the divine scriptures as

an instrument containing many universal code secrets to help reveal the ultimate truth to the human being. That is why it has been given an exalted status in Carnatic music". Source - http://www.hinduonnet.com/thehindu/fr/2002/01/04/stories/2002010401120 600.htm Please also visit the website for fuller information on Veena - http://www.musicalnirvana.com/introduction/origin.html C - tri-tApa - tApa-traya - AdhyAtmika, Adhi-daivika, Adhi-bhautika - (ourselves, others, will of God). C - khEcara - This word means 'one moving in the air', 'a bird', 'a gandharva' and also Lord ziva. In my opinion, this word might mean 'tumburu' - the chief gandharva - celestial musicians who is often associated with sage nArada. Incidentally 'KhEchari' is the name of a mudra defined in hatha yOga. For more details, please visit web site - http://www.santosha.com/philosophy/hathayoga-pradipika-chapter3.html C - muni varya - vAlmIki was initiated by sage nArada. General - To know more about 'nArada', please visit - http://www.wisdomworld.org/additional/ListOfCollatedArticles/Narada.html 'Narada Bhakti Sutras' is the most famous work of sage nArada.

nArada guru svAmi-darbAru

In the kRti 'nArada gurusvAmi', rAga darbAru, zrI tyAgarAja sings praises of sage nArada.

P nArada guru svAmi(y)ikanaina nann(A)darimpav(E)mi I karav(E)mi

A sAreku saGgIta yOga naigama pAraGgatuDaina parama pAvana (nArada)

C itihAsa purAN(A)gama caritamu- l(e)vari valla kaligE patini dAnam(i)vva buddhi satya- bhAmak(e)Tula kaligE dyuti jita zarad-abhra ninu vinA muni yatulak(e)varu kaligE kSitini tyAgarAja vinuta nammiti cinta dIrci prahlAduni brOcina (nArada)

Gist O Lord Preceptor nArada! O Supremely holy Lord preceptor nArada who ever has profound knowledge of music, yOga and vEdas! O Lord whose splendour surpasses the autumnal cloud! O Lord praised by this tyAgarAja! I have placed full faith in You; O Lord preceptor nArada who protected prahlAda in this very Earth by relieving his worry! Why won't You be gracious towards me even now? What kind of dearth (of compassion) is this? At whose behest legends, epics, various sciences and histories were created? How else the idea of giving away her husband as a gift occurred to satyabhAma? Who else is there for ascetics and self restrained other than You?

Word-by-word Meaning

P O Lord (svAmi) Preceptor (guru) nArada! Why (Emi) won't You be gracious (Adarimpavu) towards me (nannu) (nannAdarimpavEmi) even now (ikanaina) (svAmiyikanaina)? What (Emi) kind of dearth (karavu) (karavEmi) (of compassion) is this?

A O Supremely (parama) holy (pAvana) Lord preceptor nArada who ever (sArekeu) has profound knowledge (pAraGgatuDaina) (literally one who has gained the other shore) of music (saGgIta), yOga and vEdas (naigama)! why won't You be gracious towards me even now? what kind of dearth of compassion is this?

C At whose (evaru) behest (valla) legends (itihAsa) (literally history), epics (purANa), various sciences (Agama) and histories (caritamulu) (caritamulevari) were created (kaligE)? How else (eTula) the idea (buddhi) of giving away (ivva) her husband (patini) as a gift (dAnamu) (dAnamivva) occurred (kaligE) to satyabhAma (satyabhAmaku) (satyabhAmakeTula)? O Lord whose splendour (dyuti) surpasses (jita) the autumnal (zarad) cloud (abhra) (zarad-abhra)! Who else (evaru) is there (kaligE) for ascetics (muni) and self restrained (yatulu) (yatulakevaru) other than (vinA) You (ninu)? O Lord praised (vinuta) by this tyAgarAja! I have placed full faith (nammiti) in You; O Lord preceptor nArada who protected (brOcina) prahlAda (prahlAduni) in this very Earth (kSitini) by relieving (dIrci) his worry (cinta)! Why won't You be gracious towards me even now? What kind of dearth of compassion is this?

Notes - C - itihAsa purANa - nArada is the initiator of every epic. C - satyabhAma - the reference here is to the story of satyabhAma - wife of kRSNa. In order to keep kRSNa always to herself, she observes certain religious rites, as advised by sage nArada. As part of the rites, she first gifts away Him (kRSNa) to sage nArada and then tries to buy Him back by offering wealth equivalent to the weight of zrI kRSNa. The exact place where this story is found is not known. However, the gist of the story is given in the web site - http://www.reference.com/browse/wiki/Rukmini

C - zarad-abhra - The autumn clouds are white and shining.

guru lEka-gaurimanOhari

In the kRti 'guru lEkayeTuvaNTi' - rAga gaurimanOhari, zrI tyAgarAja describes the importance of preceptor.

P guru lEka(y)eTuvaNTi guNiki teliyaga pOdu

A karukaina hRd-rOga gahanamunu koTTanu sad-(guru)

C tanuvu suta dhana dAra dAyAdi bAndhavulu janiyiJci cedaru jAlini karuNatO manasun(a)NTaka sEyu mand(a)nucu tattva bOdhana jEsi kApADu tyAgarAj(A)ptuDagu (guru)

Gist

No matter how virtuous one is, without a preceptor, it is not possible for him to know. No matter how virtuous one is, without a competent preceptor, it is not possible for him to know to destroy the thorny thicket of affliction of the heart. No matter how virtuous one is, it is not possible for him to know, without a preceptor like (sage nArada) - the benefactor of this tyAgarAja, who protects compassionately by imparting knowledge of the reality which is like a medicine, to keep away from the mind the grief of dissipation of body, children, wealth, wife, cousins and relatives after having attained these.

Word-by-word Meaning

P No matter how (eTuvaNTi) virtuous (guNi) (guNiki) one is, without (lEka) (lEkayeTuvaNTi) a preceptor (guru), it is not possible (pOdu) for him to know (teliyaga).

A No matter how virtuous one is, without a competent (sad) (literally pious) preceptor, it is not possible for him to know to destroy (koTTanu) the thorny (karukaina) thicket (gahanamunu) of affliction (rOga) of the heart (hRd) (hRdrOga).

C No matter how virtuous one is, it is not possible for him to know, without a preceptor like (sage nArada) - the benefactor (AptuDagu) of this tyAgarAja (tyAgarAjAptuDagu), who protects (kApADu) compassionately (karuNatO) by imparting knowledge (bodhana jEsi) of the reality (tattva) which is like (anucu) a medicine (mandu) (mandanucu), to keep away (aNTaka sEyu) (literally does not touch) from the mind (manasuna) (manasunaNTaka) the grief (jAlini) of dissipation (cedaru) of body (tanuvu), children (suta) (literally son), wealth (dhana), wife (dAra), cousins (dAyAdi) and relatives (bhAndhavulu) after having attained (janiyiJci) (literally having been born) these.

Notes - C - kApADu - this is how it is given in the books of TKG and TSV/AKG; in the book of CR, this is given as 'kApADa'. This needs to be checked. Any suggestions ??? C - tyAgarAjAptuDagu - this is how it is given in the book of TKG. However, in the books of CR and TSV/AKG, this is given as 'tyAgarAjAptuDanu'. In my humble opinion, 'tyAgarAjAptuDagu' is the appropriate word. This needs to be checked. Any suggestions ???

bhakti mAlA of zrI tyAgarAja

rAma bhakti-zuddhabaGgALa

In the kRti 'rAma bhakti sAmrAjyaM' - rAga zuddha baGgALa - zrI tyAgarAja describes the ecstasy he experienced. This song is addressed to his mind.

P rAma bhakti sAmrAjyam- (E) mAnavulak(a)bbEnO manasA

A A mAnavula sandarzanam-

(a)tyanta brahmAnandamE (rAma)

C IlAg(a)ni vivarimpa lEnu cAla sv(A)nubhava vEdyamE IIIA sRSTa jaga(t)rayam(a)nE kOlAhala tyAgarAja nutuDagu (rAma)

Gist O my mind! To whomsoever was attainable the empire of devotion to zrI rAma! Even beholding those persons, is indeed an intense Supreme bliss. I cannot describe (the empire) to be of such and such nature; it is knowable only through self experience; To whomsoever was attainable the uproarious empire - of devotion to zrI rAma - Lord praised by this tyAgarAja - called the three worlds projected sportingly!

Word-by-word Meaning

P O my mind (manasA)! To whomsoever (E mAnavulaku) was attainable (abbEnO) (mAnavulakabbenO) the empire (sAmrAjyamu) (sAmrAjyamE) of devotion (bhakti) to zrI rAma!

A Even beholding (sandarzanamu) those (A) persons (mAnavula), is indeed an intense (atyanta) (brahmAnandamu) (brahmAnandamE); (sandarzanamatyanta) Supreme bliss

O my mind! to whomsoever was attainable the empire of devotion to zrI rAma!

C I cannot (lEnu) describe (vivarimpa) (the empire) to be (ani) of such and such nature (I lAgu) (I lAgani); it is knowable (vEdyamE) only (cAla) through self (sva) experience (anubhava) (svAnubhava); O my mind! to whomsoever was attainable the uproarious (kOlAhala) empire of devotion to zrI rAma - Lord praised (nutuDagu) by this tyAgarAja - called (anE) the three (trayamu) worlds (jagat) (jagatrayamanE) projected (sRSTa) sportingly (IIIA)!

Notes - A - In the book of TKG, the word 'manasA' is given at the end of anupallavi which is not found in other books. This needs to be checked. Any suggestions ???

koluvaiyunnADE-dEvagAndhAri

In the kRti 'kolvaiyunnADE' - rAga dEvagAndhAri, zrI tyAgarAja describes the Court of Lord where he, as a servant, offers betel (leaves) rolls.

P koluvai(y)unnADE kOdaNDa pANi

A sa-lalita matulai sAreku zIlulai valacucu kOri vacci sEvimparE (koluvai)

C1 janakaja bharat(A)dulatO maJci naivEdyambulu

canuvuna vEDukan- (A)ragiJci merupu kOTla gEru kanaka paTamu sommulanu dhariJci vEd(O)ktamaina sanaka vacanamulacE tOSiJci Azritula pOSiJci (koluvai)

C2 varamagu vAsanalu parimaLimpa sannidhilO velugucu sura vAra satulu bAga naTimpan(a)di gAka parAzara nArada munul(e)lla nutimpa(y)ententO nenaruna sura pati vAg(I)zulu sEvimpa mEnu pulakarimpa (koluvai)

C3 uDu rAja mukhuDu zESa zayya paini celaGgaga kani puDami kumAri su-gandhamu puyya nammina vAralakE kaDa kaNTini kOrina varam- (i)yya tyAgarAju nenaruna aDug(a)Duguku maDupulan- (a)ndiyya zrI rAmayya (koluvai)

Gist Behold, the wielder of kOdaNDa is holding Court! Always being gentle minded and having virtuous conduct, lovingly beseeching (the Lord), worship Him. Behold, the Lord kOdaNDa pAni is holding Court (a) having partaken nice sacred food offerings lovingly and sportingly along with sIta, bharata and others, (b) wearing golden (hued) garments and ornaments rivalling crores of lighting, (c) being pleased with the recitations as proclaimed in the vEdas uttered by sage sanaka (and others), and (d) nurturing those dependent on Him. Behold, the Lord kOdaNDa pAni is holding Court (a) as the celestial dancing girls, shining with fine scents wafting, dance nicely in His presence, (b) as parAzara, nArada and all other sages extol Him, (c) as indra, brahmA and others worship Him with great love, and (d) as my body feels horripilation. Behold, the Lord zrI rAma - the kOdaNDa pAni is holding Court (a) as sIta applies fragrant sandal paste beholding the Lord resplendently shining on the couch of zESa, (b) bestowing the desired boons, by His side glances, to those who believe in Him, and (c) as this tyAgarAja lovingly presents rolls of betel leaves to Him at every step.

Word-by-word Meaning

P Behold (unnADE) (literally He is there), the wielder (pANi) of kOdaNDa is holding Court (koluvu) (koluvaiyunnADE)!

A Behold, the Lord kOdaNDa pANi is holding Court! Always (sAreku) being gentle (salalita) minded (matulai) and having virtuous conduct (zIlulai), lovingly (valacucu) beseeching (kOri vacci) (the Lord), worship (sEvimparE) Him.

C1 Behold, the Lord kOdaNDa pAni is holding Court - having partaken (AragiJci) nice (maJci) sacred food offerings (naivEdayambulu) lovingly (canuvuna) and sportingly (vEDukanu)

(vEDukanAragiJci) along with sIta - daughter of King janaka (janakaja), bharata and others (AdulatO) (bharatAdulatO) wearing (dhariJci) golden (hued) (kanaka) garments (paTamu) and ornaments (sommulanu) rivalling (gEru) crores of (kOtla) lighting (merupu), being pleased (tOSiJci) with the recitations (vacanamulacE) as proclaimed (uktamaina) in the vEdas (vEdOktamaina) uttered by sage sanaka (and others), and nurturing (pOSiJci) those dependent (Azritula) (tOSiJciyAzritula) on Him.

C2 Behold, the Lord kOdaNDa pAni is holding Court - as the celestial (sura) dancing (vAra) girls (satulu), shining (velugucu) with fine (varamagu) scents (vAsanalu) wafting (parimaLimpa), dance (naTimpanu) nicely (bAga) in His presence (sannidhilO), further (adi gAka) (naTimpanadi),

extol (nutimpa) Him, as parAzara, nArada and all (ella) other sages (munulu) (munulella)

as indra - Lord (pati) of celestials (sura), brahmA - Consort (Iza) of sarasvati (vAk) (vAgIza) - and others (vAgIzulu) worship (sEvimpa) Him with great (ententO) (nutimpayententO) love (nenaruna), and as my body (mEnu) feels horripilation (pulakarimpa).

C3 Behold, the Lord (ayya) zrI rAma (rAmayya) - the kOdaNDa pAni is holding Court - as sIta - daughter (kumAri) of Earth (puDami) - applies (puyya) fragrant sandal paste (su-gandhamu) beholding (kani) the Lord - the Moon - Lord (rAja) of stars (uDu) (uDurAja) - faced (mukhuDu) - resplendently shining (celaGgaga) on (paini) the couch (zayya) of zESa, bestowing (iyya) the desired (kOrina) boons (varamu) (varamiyya), by His side (kaDa) glances (kaNtini), to those (vAralakE) who believe (nammina) in Him, and as this tyAgarAja (tyAgarAju) lovingly (nenaruna) presents (andiyya) (literally reach) rolls of betel leaves (maDupulanu) (maDupulanandiyya) to Him at every step (aDugaDuguku).

appa rAma-pantuvarAli

In the kRti 'appa rAma bhakti' - rAga pantuvarALi - zrI tyAgarAja extols the potency of rAma bhakti.

P appa rAma bhakti(y)entO gopparA mA(yappa)

A trippaTalanu tIrci kaNTi reppa valenu kAcu mA(yappa)

C1 lakSmi dEvi valacunA lakSmaNuNDu kolucunA sUkSma buddhi gala bharatuDu jUci jUci solasunA mA(yappa)

C2 zabari(y)eGgil(i)ccunA candra dharuDu meccunA abala svayamprabhaku daivam- (a)cala padavin(i)ccunA mA(yappa)

C3 kapi vAridhi dATunA kaliki rOTa kaTTunA aparAdhi tyAgarAjuk- (A)nandamu heccunA mA(yappa)

Gist Devotion to our father rAma is indeed very best which, by bringing to an end the wandering(s) (of the mind), protects the devotee like the eye lids (protecting) the eyes! Devotion to our father rAma is indeed very best but for which - (1) would lakSmI dEvi so fervently love Him? or (2) would lakSmaNa serve Him with such dedication? or (3) would bharata, having a sharp intellect, feel ecstatic by beholding Him again and again? or (4) would zabari offer (already) tasted (and thus unfit for offering) fruits? or (5) would Lord ziva - wearer of (crescent) moon extol Him? or (6) would the Lord bestow eternal state to the lass svayamprabha? or (7) can a monkey leap across the mighty ocean? or, (8) can an ordinary cow-herd woman tie the Lord to mortar? or (9) can bliss be heightened to this sinner tyAgarAja?

Word-by-word Meaning

P Devotion (bhakti) to our (mA) father (appa) (mAyappa) rAma is indeed very (entO) (bhaktiyentO) best (goppa) (goppara)!

A Devotion to our (mA) father rAma is indeed very best which, by bringing to an end (tIrci) the wandering(s) (trippaTalanu) (of the mind), protects (kAcu) the devotee like (valenu) the eye (kaNTi) lids (reppa) (protecting) the eyes!

C1 Devotion to our (mA) father rAma is indeed very best but for which - would lakSmI dEvi so fervently love (valacunA) Him? or would lakSmaNa (lakSmaNuNDu) serve (kolucunA) Him with such dedication? or would bharata (bharatuDu) having (gala) a sharp (sUkSma) intellect (buddhi) feel ecstatic (solasunA) by beholding Him again and again (jUci jUci)?

C2 Devotion to our (mA) father rAma is indeed very best but for which - would zabari offer (iccunA) (already) tasted (and thus unfit for offering) (eGgili) (zabariyeGgiliccunA) fruits? or would Lord ziva - wearer (dharuDu) of (crescent) moon (candra) extol (meccunA) Him? or would the Lord (daivamu) bestow (iccunA) eternal (acala) (daivamacala) state (padavini) (padaviniccunA) to the (svayamprabhaku)? lass (abala) svayamprabha

C3 Devotion to our (mA) father rAma is indeed very best but for which - can a monkey (kapi) leap across (dATunA) the mighty ocean (vAridhi)? or, can an ordinary cow-herd woman (kaliki) tie (kaTTunA) the Lord to mortar (rOTa)? or can bliss (Anandamu) be heightened (heccunA) to this sinner (aparAdhi) tyAgarAja (tyAgarAjuku) (tyAgarAjukAnandamu)?

Notes -

General - In the book of TSV/AKG, the rAga is given as 'kAmavardhini'. A - kAcu - this is how it is given in the book of CR; however, in all other books it is given as 'kAcunA'. As the anupallavi is required to be connected to pallavi in order to complete the meaning, 'kAcu' is appropriate; it is not possible to connect anupallavi to pallavi with 'kAcunA'. Any suggestions ??? C2 - zabariyeGgiliccunA - this is how it is given in all the books other than CR wherein it is given as 'zabariyeGgiliniccunA'. This needs to be checked. Any suggestions ??? C2 - zabariyeGgiliccunA - 'eGgili' means 'leftover of eatables' - As per vAlmIki rAmAyaNa, AraNya kANDa, Chapter 74 (rAma meeting zabari), there is

relevant - no mention of zabari offering bitten and tasted fruits. The following verses are

pAdyamAcamanIyaM ca sarvaM prAdAt yathAvidhi | 7 |l

.and offered (to the honoured guests) with due ceremony water to bathe their feet and rinse their mouth with and every (other) form of hospitality, ...

zabari said- mayA tu saMcitaM vanyaM vividhaM puruSarSabha || 17 || tavArthE puruSavyAghra pampAyAstIrasambhavaM |18 ||

"O Jewel among men! Produce of the forest of every description growing on the brink of pampA has therefore been gathered by me for you, O tiger among men!" (For the traditional version of zabari offering tasted fruits, please visit web site - http://members.rediff.com/saivani/Sabari.htm )

C2 - candra dharuDu meccunA - The reference to Lord ziva is from phalazruti of viSNu sahasranAmaM where dEvi pArvathi asks Lord ziva the means for hearing the thousand(s of) names of viSNu recited by the learned every day. The Lord ziva replies that simple repetition of the name of 'rAma' would be equal to reciting viSNu sahasranAmaM.

C2 - abala svayamprabhA - The story of svayaMprabhA comes in the kiSkindA kAnda of rAmAyaNa. During their search of sIta, AJjanEya and others reach a divine cave, where they find a wonderful city guarded by an aged ascetic woman by name svayamprabhA. She is daughter of merusAwarNi and has been granted boons by Gods. However, vAlmIki rAmAyaNa doesn't seem to contain any further reference about her emancipation in the hands of zrI rAma. This is found in adhyAtma rAmAyaNa - kiSkindA kANDa - 6th Chapter. C3 - kapi vAridhi dATunA - Before leaping over the ocean AJjanEya utters these words to the monkeys - "As an arrow loosed by Sri Rama would fly with the speed of wind, I too would likewise course to Lanka guarded by Ravana. If I don't find Sita in Lanka, I shall certainly proceed with the same speed to heaven. If I don't find Sita in heaven even after exerting myself, I shall bring Ravana, in chains. At all events I shall return successful with Sita" (zrImad vAlmIki rAmAyaNa, sundara kANDa, Chapter 1, verses 38 - 42). However, in spite of his best efforts he could not locate sIta - even though azOka vana, where sIta was kept as captive, was just in his sight. He becomes despondent and even contemplates of becoming an ascetic (ibid Chapter 13, verse 54). Then, drawing up courage, prays to rAma, lakSmaNa and sItA and other Gods before venturing into azOka vana (ibid, verse 59). And, there, he finds sItA. It is indeed strange that the grace of the very person who sent AJjanEya on this mission (zrI rAma) and the person searched (sItA) should be sought. zrI

tyAgarAja enjoys this contradiction in the kRti 'rAma rAma nIvAramu gAmA' - rAga Ananda bhairavi wherein he states - 'marugu jEsukonun(a)TTi mahima rArA' - 'O Lord who seems as if His Might is screened'. zrI tyAgarAja worshipped zrI rAma as para brahman. The great hari kathA exponent Brahma Sri TS Balakrishna Sastrigal explains (in his discourse on Thyagaraja Ramayana) the feat of AJjanEya leaping across the ocean as the effect of devotion of AJjanEya. But when the bhakta develops ego and thus boastfulness, the job undertaken does not fructify. The boastful AJjanEya at the beginning of the journey understands his limits and hence prayer to zrI rAma and mother sItA for their grace - for searching sItA herself. C3 - kaliki rOta kaTTunA - The episode in kRSNAvatara where yazOda ties zrI kRSNa - as a child - to a mortar is mentioned here. The following verses in zrImad bhAgavataM, Book 10, Chapter 9 are relevant -

svamAtu: svinnagAtrAyA visrastakabarasraja: | dRSTvA parizramaM kRSNa: kRpayA AsIt svabandhanE || nAyaM sukhApO bhagavAn dEhinAM gOpikAsuta: jnAninAM cAtmabhUtAnAM yathA bhaktimatAmiha || (18,21)

"Perceiving the over-exertion of His mother, whose body was bathed in perspiration, the wreaths tied around his braid fallen down, zrI kRSNa allowed himself to be bound by Himself out of (sheer) compassion. Lord kRSNa is not so easily accessible in this world to those identified with their body or even to men of wisdom who have become one with Him; but only to those possessed of devotion to Him." Please also refer to kRti of Papanasam Sivan - 'enna tavam saidanai yazOdA' wherein he wonders at the fortune of a milk-maid who could tie the Supreme Lord to a mortar.

inta bhAgyamani-punnAgavarALi

In the kRti 'inta bhAgyamani nirNayimpa' - rAga punnAgavarALi, zrI tyAgarAja praises the greatness of the Lord.

P inta bhAgyam(a)ni nirNayimpa brahm(E)ndr(A)dula taramA

A cintanIya zrI rAghava ninu madi cintiJcu su-janula pUjiJcina vArik(inta)

C1 mati hInul(ai)na nemmati lEni vAr(ai)na- (n)ati pApa kRtul(ai)nan(e)nnaTiki sad-gati rAni vAr(ai)na zrI rAma zruti purANa nuta prati lEni ninu sannuti sEyu bhaktula jata gUDina vArik(inta)

C2 sAreku mAya saMsAramandu cAla dUrina vAr(ai)na kAmAdula pUrita matul(ai)na sakala vEda sAra ninnu manasAra nammina sudhA pUra cittula sEva kOrina vArik(inta)

C3 bharma cEla nIdu marmamu teliyani karma mArgul(ai)na tyAgarAja nuta

dharma rahitul(ai)na lOkamulu nirmiJcina nIdu zarmamu smariyiJcu nirmala matula zarmam(e)Jcina vArik(inta)

Gist O Lord rAghava, worthy of being meditated on! O Lord zrI rAma! O Lord praised by vEdas and epics! O Lord of golden hued garments! O Lord praised by this tyAgarAja - One who is unrivalled, the essence of all vEda, who established all the worlds!

fortunate are they - Is it possible even for brahmA, indra and others to ascertain as to how

even if they be (1) weak minded, (2) not having peace of mind, (3) who committed much sins, (4) who would never (be eligible to) attain blessedness, (5) ever deeply immersed in the illusory Worldly Existence, (6) whose minds are brimming with desires etc (kAma, krOdha, lObha, mOha, mada, mAtsarya), (7) treading the path of (vEdic) actions not knowing Your secret, or (8) bereft of righteous conduct - if they (a) worship those virtuous people who think of You in their minds; (b) join the company of those devotees who (always) extol You; (c) seek the service of those whose minds are filled with nectar by believing whole- heartedly in You, or (d) desire happiness for those pure minded who always ponder on Your title - tAraka nAma?

Word-by-word Meaning

P Is it possible (taramA) even for brahmA, indra and others (Adula) (brahmEndrAdula) to ascertain (nirNayimpa) as to (ani) how (inta) fortunate (bhAgyamu) (bhAgyamani) they are?

A O Lord rAghava, worthy of being meditated on (cintanIya) (literally thought of)! Is it possible even for brahmA, indra and others to ascertain as to how fortunate are they (vAriki) who worship (pUjiJcina) those virtuous people (sujanula) who (always) think (cintiJcu) of You (ninu) in their minds (madi)?

C1 Be they (aina) weak (hInulu) (hInulaina) minded (mati), be (ainanu) they (vAru) (vAraina) not having (lEni) peace of mind (nemmati), be they (aina) who committed (kRtulu) (kRtulaina) much (ati) (vArainanati) sins (pApa), be (aina) they (vAru) (vAraina) who would never (ennaTiki) (kRtulainanennaTiki) (be eligible to) attain (rAni) blessedness (sad- gati),

(purANa)! O Lord zrI rAma! O Lord praised (nuta) by vEdas (zruti) and epics

if they (vAriki) join (gUDina) the company (jata) of those devotees

(prati lEni), (bhaktula) who (always) extol (sannuti sEyu) You (ninu) - One who is unrivalled

fortunate are they? is it possible even for brahma, indra and others to ascertain as to how

Be (aina) they (vAru) (vAraina) ever (sAreku) deeply (cAla) immersed (dUrina) (literally entered) in (andu) the illusory (mAya) Worldy Existence C2

(saMsAramu) (saMsAramandu), be (aina) they whose minds (matulu) (matulaina) are brimming (pUrita) with desires (kAma) etc (Adula) (kAmAdula) (kAma, krOdha, lObha, mOha, mada, mAtsarya),

if they (vAriki) seek (kOrina) the service (sEva) of those whose minds (cittula) are filled (pUra) with nectar (sudha) by believing (nammina) whole- heartedly (manasAra) in You (ninnu) - the essence (sAra) of all (sakala) vEda, is it possible even for brahmA, indra and others to ascertain as to how fortunate are they?

C3 O Lord of golden (bharma) hued garments (cEla)! be they (aina) treading the path (mArgulu) (mArgulaina) of (vEdic) actions (karma) not knowing (teliyani) Your (nIdu) secret (marmamu), O Lord praised (nuta) by this tyAgarAja! be they (aina) bereft of (rahitulu) (rahitulaina) righteous conduct (dharma), if they (vAriki) desire (eJcina) happiness (zarmamu) (zarmameJcina) for those pure (nirmala) minded (matula) who always ponder (smariyiJcu) on Your (nIdu) title - tAraka nAma (zarmamu) - who established (nirmiJcina) all the worlds (lOkamulu) is it possible even for brahmA, indra and others to ascertain as to how fortunate are they?

Notes - A - cintanIya - this is how it is given in all the books other than that of TKG wherein it is given as 'muni cintanIya' and the word 'muni' is given in brackets, which means there is some doubt about the word. As the word 'cintanIya' by itself makes proper sense and also from the point of rhyme, 'muni' does not seem appropriate. This needs checking. Any suggestions ??? C3 - karma mArgulaina - In this regard the following verse from zrImad- bhagavad-gIta, Chapter 3 is relevant -

yajnArthAtkarmaNO(a)nyatra lOkO(a)yaM karma bandhana: tadarthaM karma kauntEya mukta saGga: samAcara | | 9 |

"The world is bound by actions other than those performed for the sake of yajna; do thou, therefore, O son of kuntI, perform action for yajna alone, devoid of attachment." (Translation by Swami Swarupananda)

C3 - smariyiJcu - this is how it is given in all the books other than that of TKG, wherein it is given as 'smariJcu'. This needs to be checked. Any suggestions ??? C3 - zarmamu smariyiJcu - the most important title of Lord zrI rAma - according to zrI tyAgarAja - is that His name is 'tAraka nAma' meditating on which enables fording the Ocean of Worldly Existence.

nI bhakti-jayamanOhari

In the kRti ' nI bhakti bhagya sudhA' - rAga jayamanOhari defines the purpose of life.

P nI bhakti bhAgya sudhA nidhi(n)IdEdE janmamu

A bhU-bhAramu gAni sura bhU surulai janiJcina (nI)

C vEdOktambau karmamu veta galgu gat(A)gatamau nAd(A)tmaka tyAgarAja nAth(A)pramEya sadA (nI)

Gist O Essence of nAda! O Master of this tyAgarAja! O Immeasurable Lord! Swimming the nectarine ocean of fortune called Your devotion is indeed (human) birth. Even if one is born as a celestial or brAhmaNa, it is but a burden on the Earth. The path of (religious) rites as propounded in vEda results in distressing repeated births and deaths.

Word-by-word Meaning

P Swimming (IdEdE) the nectarine (sudhA) ocean (nidhini) (nidhinIdEdE) of fortune (bhAgya) called Your (nI) devotion (bhakti) is indeed (human) birth (janmamu).

A Even if one is born (janiJcina) as a celestial (sura) or brAhmaNa (bhU sura (surulai), it is but (gAni) a burden (bhAramu) on the Earth (bhU); Swimming the nectarine ocean of fortune called Your devotion is indeed (human) birth.

C The path of (religious) rites (karmamu) as propounded (uktambau) in vEda (vEdOktambau) results in distressing (veta galgu) repeated births and deaths (gatAgatamu) (gatAgatamau) (literally going and coming); O Essence (Atmaka) of nAda! O Master (nAtha) of this tyAgarAja! O Immeasurable Lord (apramEya)! Swimming the nectarine ocean of fortune called Your devotion is indeed (human) birth.

Notes - A - janiJcina - this is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'janmiJcina'. This needs to be checked. Any suggestions ??? C - gatAgamu - zrI tyAgarAja states that the karma gati (performance of one's duties as stipulated in the vEda) always results in repeated births for enjoying or suffering the results of puNya and pApa earned thereof; but these merits and demerits never get exhausted by following the path. The great telugu composer and devotee of Lord veGkatEzvara - annamAcArya, in his kRti 'nAnATi batuku' says - tegadu pApamu tIradu puNyamu - meaning 'the sins cannot be rent asunder and the merits would not be exhausted'. For the complete song, please visit the web site - http://www.karnatik.com/c1508.shtml

In this regard, the following verses of zrImad-bhagavad-gITA, Chapter 2 are relevant -

yAmimAM puSpitAM vAcaM pravadantyavipazcita: | vEdavAdaratA: pArtha nAnyadastItivAdina: || 42 || kAmAtmAna: svargaparA janmakarma phalapradAM kriyAvizESabahulAM bhOgaizvaryagatiM prati | | 43 bhOgaizvaryaprasaktAnAM tayApahRtacEtasAM || vyasAyAtmikA buddhi: samAdhau na vidhIyatE || 44

"O Partha, no set determination is found in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the

Vedas, declare that there nothing else. Their flowery words are exuberant with various specific rites as the means to pleasure and power and are the causes of (new) births as the result of their works (performed with desire). " (Translation by Swami Swarupananda)

cintistustunnADE-mukhAri

In the kRti 'cintistunnADE yamuDu' - rAga mukhAri, zrI tyAgarAja says that the Lord of Death is worried because people had taken to chanting of names of Lord.

P cintistunnADE yamuDu

A santatamu sujanul(e)lla sad-bhajana jEyuTa jUci (cintistu)

C1 zUla pAza dhRta bhaTa jAlamula jUci mari mI kOlAhalamul(u)Dugu kAlam(A)yen(a)nucu (cintistu)

C2 vAridhi zOSimpa jEyu krUra kumbhajuni rIti ghOra narak(A)dul(a)Nacu tAraka nAmamunu talaci (cintistu)

C3 dAri teliya lEka tirugu- vAral(ai)na cAlun(a)NTE sAram(a)ni tyAgarAju saGkIrtanamu pADEr(a)nucu (cintistu)

Gist The Lord of Death is worried. Looking at all pious people ever involved in devoutly singing names of Lord, the Lord of Death is worried. Looking at the multitude of (his army of) warriors wielding trident and noose, telling them that now time has come for abatement of your uproar, the Lord of Death is worried. In the same manner as the ferocious sage agastya (one born of pitcher) who dried up the ocean, thinking of the sacred name of the Lord which subdues even the terrible hell etc., the Lord of Death is worried. He thought that it would be sufficient if atleast there are people who wander about not knowing the path (of salvation) (so that he could lay hand on them), but, noting that they also are singing the songs of the tyAgarAja considering them to be the essence (of the tAraka nAma), the Lord of Death is worried.

Word-by-word Meaning

P The Lord of Death (yamuDu) is worried (cintistunnADE) (literally pondering).

A Looking (jUci) at all (ella) pious people (sujanulu) (sujanulella) ever (santatamu) involved in (jEyuTa) devoutly singing names of Lord (sad-bhajana),

the Lord of Death is worried.

C1 Looking at (jUci) the multitude (jAlamula) of (his army of) warriors (bhaTa) wielding (dhRta) trident (zUla) and noose (pAza), telling (anucu) them that now (mari) time (kAlamu) has come (Ayenu) (kAlamAyenanucu) for abatement (uDugu) of your (mI) uproar (kOlAhalamulu) (kOlAhalamuluDugu), the Lord of Death is worried.

C2 In the same manner (rItI) as the ferocious (krUra) sage agastya - one born of pitcher (kumbhajuni) - who dried up (zOSimpa jEyu) the ocean (vAridhi), thinking (talaci) of the sacred (tAraka) (literally to cross over) name (nAmamunu) of the Lord which subdues (aNacu) even the terrible (ghOra) hell (naraka) etc. (Adulu) (narakAdulaNacu), the Lord of Death is worried.

C3 He thought that (aNTE) it would be sufficient (cAlunu) (aNTE) (cAlunaNTE) if atleast (aina) there are people (vAralu) who wander about (tirugu) (tiruguvAralaina) not (lEka) knowing (teliya) the path (dAri) (of salvation) (so that he could lay hand on them), but noting (anucu) that they also are singing (pADEru) (pADEranucu) the songs (saGkIrtanamu) of the tyAgarAja (tyAgarAju) considering them (ani) to be the essence (sAramu) (sAramani) (of the tAraka nAma), the Lord of Death is worried.

Notes - C1 - kAlamAyenanucu - this is how it is given in all the books other than TKG, wherein it is given as 'kAlamAyenEyanucu'. This needs to be checked. Any suggestions ??? C2 - vAridhi zOSimpa - The episode of sage agastya drinking up the ocean is found in mahAbhArata, Book 3 - Vana Parva - Sections 104 and 105. Please visit web site for full translation of mahAbharata - http://www.sacred-texts.com/hin/m03/index.htm C2 - tAraka nAma - the name 'rAma'. Please refer to discourse of kAJci paramAcArya on the subject - http://www.geocities.com/Athens/Rhodes/2952/mantra3.html C3 - sAramani - zrI tyAgarAja states that his songs are the essence of the name of the 'rAma' - tAraka nAma.

padavi nI-sALakabhairavi

In the kRti 'padavi nI sadbhakti' - rAga sALaka bhairavi, zrI tyAgarAja states that one's real status is the true devotion to the Lord.

P padavi nI sad-bhakti kalguTE

A cadivi vEda zAstr(O)paniSattula satta teliya lEnidi padaviyA (padavi)

C1 dhana dAra sut(A)gAra sampadalu dharaN(I)zula celimi(y)oka padaviyA (padavi)

C2 japa tap(A)di(y)Nim(A)di siddhulacE jagamulan(E)cuTa(y)adi padaviyA (padavi)

C3 rAga lObha yuta yajn(A)dulacE bhOgamul(a)bbuTa(y)di padaviyA (padavi)

C4 tyAgarAja nutuDau zrI rAmuni tatvamu teliyanid(o)ka padaviyA (padavi)

Gist Existence of true devotion towards You is the (real) status. Being erudite, is it a status not knowing the purport of vEda, zAstra and upaniSad etc? 1. Are acquisitions like wealth, wife, offspring, house as also friendship of kings, a status? 2. Deceiving the World with siddhis - aNimA and others - attained by repetition of mantras, penances - is it a status? 3. Attaining enjoyments as a result of (performance of) sacrificial oblations etc tainted with desires and coveteousness - is it a status?

this tyAgarAja? 4. Is it a status not knowing the true nature of zrI rAma - one praised by

Word-by-word Meaning

P Existence (kalguTE) of true devotion (sad-bhakti) towards You (nI) is the (real) status (padavi).

A Being erudite (cadivi), is it a status (padiviyA) not knowing (teliya lEnidi) the purport (satta) (literally Truth or Existence) of vEda, zAstra and upaniSad etc (zAstrOpaniSattula)? Existence of true devotion towards You is the (real) status.

C1 Are acquisitions (sampadalu) like wealth (dhana), wife (dAra), offspring (suta) (literally son), house (AgAra) (sutAgAra) as also friendship (celimi) of kings - Lords (Izulu) of Earth (dharaNI) (dharaNIzula), a (oka) (celimiyoka) status (padaviyA)? Existence of true devotion towards You is the (real) status.

C2 Deceiving (EcuTa) the World (jagamulanu) with siddhis (siddhulacE) - aNimA and others (Adi) - attained by (Adi) (arising from) repetition of mantras (japa), penances (tapa) (tapAdiyaNimAdi) - is it (adi) (literally that) (jagamulanEcuTayadi) a status (padaviyA)? Existence of true devotion towards You is the (real) status.

C3 Attaining (abbuTa) enjoyments (bhOgamulu) as a result of (cE) (literally with) (performance of) sacrificial oblations (yajna) etc (Adulu) (yajnAdulacE) tainted with (yuta) desires (rAga) and coveteousness (lObha) - is it (adi) (bhOgamulabbuTayadi) a status (padaviyA)? Existence of true devotion towards You is the (real) status.

C4 Is it a (oka) status (padaviyA) not knowing (teliyanidi) (teliyanidoka) the true nature (tatvamu) of zrI rAma (rAmuni) - one praised (nutuDau) by this tyAgarAja? Existence of true devotion towards You is the (real) status.

Notes - C2 - japa tapAdi - part of Eight-Fold (aSTAGga) yOga - yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNa, dhyAnaM, samAdhi C2 - aNimAdi siddhulu - Eight-Fold siddhi - aNiman - become minute as atom; laghiman - extreme lightness; prApti - reach anything (moon with the tip

of finger); prAkAmya - irresistible will; mahiman - illimitable bulk; IzitA - supreme dominion; vazitA - subjugating by magic; kAmAvazAyitA - suppressing all desires : Source - Monier's Sanskrit Dictionary. aNiman, laghiman, prApti, prakAmya, mahiman, IzitA and vazitA and garimA - making oneself heavy at will - Source tamizh piGgala nigaNDu. Please refer to zrImad bhAgavataM, Book 11, Chapter 15 (generally known as uddhava gIta), wherein eight primary siddhis and another 10 secondary siddhis are mentioned. Please also visit website - http://www.srimadbhagavatam.org/canto11/chapter15.html#Text%204-5 Please also refer to Patanjali Yoga Sutras (Chapter 3 - Powers). C4 - zrI rAmuni tatvamu - zrI tyAgarAja worshipped zrI rAma as paramAtma - same as 'satta' mentioned in anupallavi - though the form (zrI rAma) was his iSTa daivaM - the chosen idol. Please refer to kRti 'zyAma sundarAMga' - rAga dhanyAsi

rAma sItA rAma-balahaMsa

In the kRti 'rAma sItArAma rAma' - rAga balahaMsa, zrI tyAgarAja asks Lord to accept his services.

P rAma sItA rAma rAma rAja tanaya rAma dazaratha rAma sItA rAma rAma raghu kul(A)bdhi sOma

C1 uragamulu penagin(a)Tl(u)nnadi nA manasu karuNa jEsi kaNTa jUci karamu paTTu rAma (rAma)

C2 sat-sati pati sEva sEyu candamuna nA manasu utsavamulu sEyuTak(u)ppoGgenu rAma (rAma)

C3 kalpa bhUjamuna tIga kaTTu rIti manasu kalpamul(e)nnaina viDici kadaladu zrI rAma (rAma)

C4 advaita sAmrAjyamul(a)bbin(a)TTu rAma sad-vairAgyamu nidhiyu sAyujyamE rAma (rAma)

C5 Agama nigamamulakun(a)rtham(i)di rAma tyAgarAjucE cEyiJci bhOgam(a)ndu rAma (rAma)

Gist O Lord rAma! O Lord sItA rAma! O Prince! O Lord dazratha rAma! O Moon born in the Ocean of raghu Dynasty! My mind is constricted as if entwined by snakes; showing mercy, looking at me, hold my hands. Similar to a devoted wife rendering service to her husband, my mind is zestful for undertaking festivities to You. Like vines entwine the Wish-Tree, my mind shall not move away from You no matter how many eons pass by. In the same manner as attainment of the empire of non-duality, the wealth of real indifference to Worldly pleasures too amounts to being united with You This is the purport of the zAstras and vEdas; accepting service by the hands of this tyAgarAja, enjoy.

Word-by-word Meaning

P O Lord rAma! O Lord sItA rAma! O Lord rAma! O Prince - son (tanaya) of King (rAja)! O Lord rAma! O Lord dazratha rAma! O Lord sItA rAma! O Lord rAma! O Moon (sOma) born in the Ocean (abdhi) of raghu Dynasty (kula) (kulAbdhi)!

C1 My (nA) mind (manasa) is (unnadi) constricted as if (aTlu) entwined (penagina) (penaginaTlunnadi) by snakes (uragamulu); O Lord rAma! showing (jEsi) mercy (karuNa), looking (kaNTa jUci) at me, hold (paTTu) my hands (karamu); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Prince! O Lord rAma! O Lord dazratha rAma! O Lord sItA rAma! O Lord rAma! O Moon born in the Ocean of raghu Dynasty !

C2 O Lord rAma! Similar to (candamuna) a devoted wife (sat-sati) rendering (sEyu) service (sEva) to her husband (pati), my (nA) mind (manasu) is zestful (uppoGgenu) for undertaking (sEyuTaku) (sEyuTakuppoGgenu) festivities (utsavamulu) to You; O Lord rAma! O Lord sItA rAma! O Lord rAma! O Prince! O Lord rAma! O Lord dazratha rAma! O Lord sItA rAma! O Lord rAma! O Moon born in the Ocean of raghu Dynasty !

O Lord rAma! Like (rIti) vines (tIga) entwine (kaTTu) the Wish-Tree (kalpa bhUja) (bhUjamuna), C3

my mind (manasu) shall not move (kadaladu) away (viDici) from You no matter how many (enni) eons (kalpamulu) pass by (aina) (kalpamulennaina); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Prince! O Lord rAma! O Lord dazratha rAma! O Lord sItA rAma! O Lord rAma! O Moon born in the Ocean of raghu Dynasty !

C4 (abbinaTTu) O Lord rAma! In the same manner (aTTu) as attainment (abbina) of the empire (sAmrAjyamulu) (literally (sAmrAjyamulabbinaTTu) of non-duality (advaita), empires)

O Lord rAma! the wealth (nidhiyu) of real indifference to Worldly pleasures (sad-vairAgyamu) too amounts to being united with You (sAyujyamE); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Prince! O Lord rAma! O Lord dazratha rAma! O Lord sItA rAma! O Lord rAma! O Moon born in the Ocean of raghu Dynasty !

C5 O Lord rAma! This (idi) is the purport (arthamu) of the zAstras (Agama) and vEdas (nigamamulu) (nigamulakunu) (nigamulakunarthamidi); O Lord rAma! accepting service (cEyiJci) by the hands of this tyAgarAja (tyAgarAjucE), enjoy (bhOgamu andu) (bhOgamandu); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Prince! O Lord rAma! O Lord dazratha rAma! O Lord sItA rAma! O Lord rAma! O Moon born in the Ocean of raghu Dynasty !

Notes - General - The order of the kRtis is as given in all the books other than that of TKG wherein, caraNas 2 and 3 are interchanged. This needs to be checked. Any suggestions ??? C2 - candamuna - This is how it is given in all the books other than that of TKG, wherein it is given as 'candAna'. According to context, 'candamuna' seems to be the appropriate word. Any suggestions ??? C2 - uppoGgenu - This is how it is given in all the books other than that of TKG, wherein it is given as 'uppoGgini'. As 'uppoGgenu' is the appropriate word, the same has been adopted. Any suggestions ???

C3 - kaTTu rIti manasu - this is how it is given in all books other than that of TKG, wherein it is given as 'kaTTu rIti nA manasu'. This needs to be checked. Any suggestions ??? C3 - kalpa bhUja - kalpa vRkSa - One of the five trees that emerged while churning the Milk Ocean. It is stated to be entwined by vines - In the lalitA sahasranAmaM, one of the names of Mother is 'bhaktimat kalpa latikA' - to the devotees, wishes-yielding kalpa creeper. C3 - kalpa - A day of brahmA or 1000 yugAs - 4,320,000 mortal years - this is the duration of the World. - 30 such days of brahmA is one month and 12 months a year - 100 such years is the lifetime of brahmA - 50 such years have elapsed and we are in 51st year of brahmA - known as zvEta varAha kalpa - At the end of 100 years of brahmA the world is annihilated Source - Monier's Sanskrit Dictionary

C3 - kadaladu - This is how it is given in all the books other than that of TKG, wherein it is given as 'kadalanu'. According to the context, 'kadaladu' is the appropriate word. Any suggestions ??? C4 - advaita sAmrAjyamu - State of non-duality - Please refer to kRti of sadAziva brahmEndra - 'khElati piNDANDE' wherein he mentions 'haMsas- sOhaM sOhaM- haMsamiti'. C4 - sAyujya - The following verse from Sivananda Lahari (verse 28) is relevant - sArUpyaM tava pUjanE ziva mahAdEvEti saMkIrtanE sAmIpyaM zivabhakti-dhurya-janatA-sAMgatya-saMbhASaNE | sAlOkyaM ca carAcarAtmaka-tanu-dhyAnE bhavanIpatE sAyujyaM mama siddha-matra bhavati svAmin kRtArtOsmyahaM ||

O Lord of bhavAnI! I attain - to similarity of form with Thee by performing Thy ritualistic worship; to closeness with Thee by singing Thy praise;

Thy noble devotees; and to residence in Thy heavenly plane by associating and conversing with

to oneness with Thee by contemplating on Thy form constituted of the whole of this living and non-living world. Thus in this very embodiment I shall attain life's fulfilment. (Translation by Swami Tapasyananda)

C4 - sad-vairAgyamu - real indifference to Worldly pleasures is considered as sAyujya by zrI tyAgarAja. C5 - bhOgamandu - This is how it is given in all the books other than that of TKG, wherein it is given as 'bhOgamondu'. 'bhOgamandu' seems to be more appropriate; this word has been used by zrI tyAgarAja in two other kRitis also ('namminavArini maracEdi' - rAga bhairavi and 'E nOmu nOcitimO' - rAga punnAgavarALi). Any suggestions ??? C5 - bhOgamandu - Enjoy - this is to be related to caraNa 2 wherein zrI tyAgarAja states that he is zestful for perrforming services to Him. This is called 'kAntAsakti' (love as that of a wife) in nArada bhakti sUtras (sUtra 82).

bhava nuta-mOhanaM

In the kRti 'bhava nuta nA' - rAga mOhanaM, zrI tyAgarAja calls Lord, who is tired, to relax in his mind.

P bhava nuta nA hRdayamuna ramimpumu

baDalika tIra

A bhava tAraka nAtO bahu palkina baDalika tIra kamala saM(bhava)

C1 pavana suta priya tanakai tirigina baDalika tIra bhavanamu jEri nanu verapiJcina baDalika tIra kamala saM(bhava)

C2 varamagu naivEdyamulanu jEyani baDalika tIra parava lEka sari pOyinaTT(A)Dina baDalika tIra kamala saM(bhava)

C3 prabala jEsi nanu brOcedav(a)nukonna baDalika tIra prabhu nIvu tyAgarAjuniki baDalika tIra kamala saM(bhava)

Gist O Lord praised by Lord ziva! O Lord who carries across the Ocean of Worldly Existence! O Lord praised by Lord brahmA! O Lord who is dear to AJjanEya! Deign to relax in my heart to overcome Your fatigue - (a) of conversing a lot with me; (b) of wandering for my sake; (c) for astounding me by coming to my house; (d) of (my) not preparing sacred food items to You; and (e) for talking (to such a great Lord), without offering food, as if it is alright. You are Lord of this tyAgarAja; You protected me by making me famous; deign to relax in my heart to overcome Your fatigue for having so intended.

Word-by-word Meaning

P O Lord praised (nuta) by Lord ziva (bhava)! Deign to relax (ramimpumu) (literally sport) in my (nA) heart (hRdayamuna) to overcome (tIra) Your fatigue (baDalika).

A O Lord who carries across (tAraka) the Ocean of Worldly Existence (bhava)! O Lord praised (nuta) by Lord brahmA - born (saMbhava) in Lotus (kamala)! Deign to relax in my heart to overcome (tIra) Your fatigue (baDalika) of conversing (palkina) (literally talking) a lot (bahu) with me (nAtO).

C1 O Lord who is dear (priya) to AJjanEya - son (suta) of vAyu (pavana)! O Lord praised (nuta) by Lord brahmA - born (saMbhava) in Lotus (kamala)! Deign to relax in my heart to overcome (tIra) Your fatigue (baDalika) of - wandering (tirigina) for my (tanakai) sake; astounding (verapiJcina) (literally alarming) me by coming (jEri) to my house (bhavanamu).

C2 O Lord praised (nuta) by Lord brahmA - born (saMbhava) in Lotus (kamala)! Deign to relax in my heart to overcome (tIra) Your fatigue (baDalika) of - (my) not preparing (jEyani) (naivEdyamulanu) to You, and sacred (varamagu) food items

for talking (ADina) (to such a great Lord) without offering food (parava lEka) (literally spread) as if (aTTu) it is alright (sari pOvu) (sari pOyinaTTu) (pOyinaTTADina).

C3 O Lord praised (nuta) by Lord brahmA - born (saMbhava) in Lotus (kamala)! You (nIvu) are Lord (prabhuvu) of this tyAgarAja (tyAgarAjuniki); You protected (brOcedavu) me by making (jEsi) me (nanu) famous (prabala); deign to relax in my heart to overcome (tIra) Your fatigue (baDalika) for having so intended (anukonna) (brOcedavanukonna)

Notes - General - In the book of Shri CR, the 'tiredness' (baDalika) has been attributed to zrI tyAgarAja. In my humble opinion, it is the tiredness of the Lord that zrI tyAgarAja is mentioning in the kRti. C2 - parava lEka - This is how it is given in all the books. 'parava' has two different roots - (1) 'paracu' - to spread (like food items); (2) 'paranA' - regard, respect. In the case of 'paranA', the ending vowel would be elongated as 'paravA'. If it is taken in the first sense 'to spread', then it should be joined to the first half of the caraNa and interpreted as 'for not preparing nice (sacred) food items and not offering (parava lEka) (literally spreading) the same and talking as if it is alright'. If it is taken in the second sense 'regard', then the second half could be interpreted separately - 'talking without regard (paravA lEka) as if it is alright'. As the ending vowel of the word 'parava' is not elongated, it has to be taken in the first sense only. C2 - saripOyinaTTu - this is how it is given in all the books. this is mostly a colloquial usage. This is used idiomatically to mean 'it was alright', 'it didn't matter'. Any suggestions ??? C3 - brOcedavanukonna - This is how it is given in all the books other than that of Shri TKG, where it is given as 'brOcenanukonna'. As the version given here seems to be appropriate, it has been adopted. Any suggestions ??? C3 - anukonu - This has been translated as 'intention'; however, in fact, as the Lord is 'satya saGkalpa', His very intention or thought is as good as accomplished. This is also called 'cittamu' - 'will' - please refer to zrI tyAgarAja kRti 'nI cittamu nA bhAgyamu' - rAga vijayavasanta. C3 - kamala sambhava - In the book of Shri TKG, this is given as 'jalaja sambhava' whereas, it is given as 'kamala sambhava' in all other books. Though both mean same thing, this needs to be checked. Any suggestions ??? General - According to great hari-kathA exponent Brahma Shri TS Balakrishna Sastrigal, this song was sung by zrI tyAgarAja after the Lord visited his house one evening together with sITa and AJjanEya in the garb of an old couple and a young sanyAsi (respectively). According to him, zrI tyAgarAja spoke to the Lord throughout the night without offering any proper seat or food and when they left early in the morning next day, he beheld them as Lord rAma, sItA and AJjanEya. Regretting his action of not showing proper respect to the Lord, zrI tyAgarAja sang this song asking the Lord to relax in his heart.

mOhana rAma-mOhanaM

In the kRti 'mOhana rAma mukha' - rAga mOhanaM, zrI tyAgarAja sings ecstatically the praise of the Lord.

P mOhana rAma mukha jita sOma mudduga palkumA

A mOhana rAma modaTi daivamA mOhamu nIpai monasi(y)unnadirA (mOhana)

C dhara manuj(A)vatAra mahima vini sura kinnara kimpuruSa vidyAdhara sura pati vidhi vibhAkara candr(A)dulu karagucu prEmatO vara mRga pakSi vAnara tanuvulacE girini velayu sItA vara cira kAlamu guri tappaka mai maraci sEviJciri vara tyAgarAja varad(A)khila jagan(mOhana)

Gist O Captivating Lord rAma whose face vanquishes the moon! O Captivating Lord rAma - the foremost God! O Consort of sItA shining on the Mount prasravaNa or suvEla! O Bestower of boons on this blessed tyAgarAja! O Lord zrI rAma who captivates the whole Universe! Please speak to me charmingly. I have been captivated by You. Having heard Your greatness of having incarnated as a human being in the World, celestials, kinnara, kimpuruSa, vidyAdhara, indra, brahmA, Sun, moon and others, melting with love, having embodied as blessed animals, birds and monkeys, without missing the aim, worshipped You for a long time bereft of body consciousness.

Word-by-word Meaning

P O Captivating (mOhana) Lord rAma whose face (mukha) vanquishes (jita) the moon (sOma)! Please speak (palkumA) to me charmingly (mudduga).

A O Captivating Lord rAma - the foremost (modaTi) (literally first) God (daivamA)! I have been captivated by You (mOhamu nIpai monasiyunnadirA) (literally attraction (mOhamu) towards You (nIpai) has developed (monasiyunnadirA)). O Captivating Lord rAma whose face vanquishes the moon! Please speak to me charmingly.

C Having heard (vini) Your greatness (mahima) of having incarnated (avatAra) as a human being (manuja) (manujAvatAra) in the World (dhara), celestials (sura), kinnara, kimpuruSa, vidyAdhara, indra - Lord (pati) of celestials, brahmA (vidhi), Sun (vibhAkara), moon (candra) and others (Adulu) candrAdulu), melting (karagucu) with love (prEmatO), having embodied (tanuvulacE) as blessed (vara) animals (mRga), birds (pakSi) and monkeys (vAnara), O Consort (vara) of sItA shining (velayu) on the Mount (girini) prasravaNa or suvEla! without missing (tappaka) the aim (guri), worshipped (sEviJciri) You for a long (cira) time (kAlamu) bereft of consciousness (maraci) of the body (mai); O Bestower of boons (varada) on this blessed (vara) tyAgarAja! O Lord zrI rAma who captivates (mOhana) the whole (akhila) (varadAkhila) Universe (jagat) (jaganmOhana) whose face vanquishes the moon! Please speak to me charmingly.

Notes - P - mOhana - The word does not denote the physical attraction only, but the magnetism of personality.

C - dhara manujAvatAra - This refers to zrImad vAlmIki rAmAyaNa, bAla kANDa, Chapter 17. Please visit website for complete translation of the chapter giving details the progeny of various vAnara - http://www.valmikiramayan.net/bala/sarga17/bala_17_prose.htm C - kinnara - demi-gods of human figure and head of horse (or with a horse's body and head of human being). C - kimpuruSa - Class of beings allied to kinnaras - regarded as attendants of kubEra. C - vidyAdhara - artists of heaven C - candra - zrImad vAlmIki rAmAyaNa does not seem to contain any specific reference as to who is the progeny of candra is. C - pakSi - this may refer to jaTAyu and sampAti (brothers) sons of aruNa. While jaTAyu fights rAvaNa during abduction of sItA, it is sampAti who locates sItA and tells hanumAn about her being kept captive in laGkA. But, jaTAyu introduces himself to zrI rAma as 'friend of dazaratha'; therefore, jaTAyu's birth seems to precede rAmAvatAra. For complete details of creation, as retold by jaTAyu, please refer to zrImad-vAlmIki rAmAyaNa, AraNya kANDa, Chapter 14. C - girini velayu - This may refer to Mount prasravaNa where zrI rAma and lakSmaNa stayed for rainy season after killing vAli. However, zrI tyAgarAja, in his kRti 'giripai nelakonna' again mentions 'giri', where another interpretation has been given in the following website - http://www.madhuramurali.org/mm/year2001/aug2001/ji_gp2001b.html "In 'Skanda Puraana' it is said that one who meditates on 'Suvela Parvatha Rama' (Rama on Mount Suvela) in his last days will be blessed with a place in the Vaikunta. Since the Swami was aware of this, he meditated upon this Suvela Parvatha Rama and sang this kirtan of 'Giripai nelakonna Ramuni" zrI rAma climbs suvEla mountain and surveys the city of LaGkA from that vantage point - vAlmIki rAmAyaNa, yuddha kANDa, Chapter 38 refers.

C - guri tappaka - The words of brahmA to celestials (contained in zrImad vAlmIki rAmAyaNa, bAla kANDa, Chapter 17) are - "Let mighty and guise changing helpmates be procreated to that truth abiding and valorous Vishnu who is the well-wisher of all of us."

nI dayacE rAma-yadukulakAmbhOji

In the kRti 'nI dayacE rAma' - rAga yadukulakAmbhOji, zrI tyAgarAja ecstatically praises the Lord.

P nI dayacE rAma nity(A)nanduD(ai)ti

A nAda brahm(A)nanda ras(A)kRti gala (nI)

C vara mRdu bhASa su-svara maya bhUSa vara tyAgarAja vAg-cEl(A)vRta (nI)

Gist O Lord zrI rAma - who has the form of the essence of Supreme bliss of nAda (OR bliss of nAda brahma)! O Lord who is fine soft spoken! O Lord whose adornment is of the nature of sweet (sapta) svara! O Lord who wears fine garment of words of this tyAgarAja! By Your grace, I have become eternally blissful.

Word-by-word Meaning

P O Lord zrI rAma! By Your (nI) grace (dayacE), I have become (aiti) eternally (nitya) blissful (AnanduDu) (nityAnanduDaiti).

A O Lord zrI rAma - who has (gala) the form (AkRti) of the essence (rasa) (rasAkRti) of Supreme bliss (brahmAnanda) of nAda (OR bliss of nAda brahma)! By Your grace, I have become eternally blissful.

C O Lord who is fine (vara) soft (mRdu) spoken (bhASa)! O Lord whose adornment (bhUSa) is of the nature (maya) of sweet (sapta) svara (su-svara)! O Lord who wears (AvRta) fine (vara) garment (cEla) of words (vAk) (vAgcElAvRta) of this tyAgarAja! O Lord zrI rAma! By Your grace, I have become eternally blissful.

Notes - A - nAda brahma - There is an interesting article in the website - http://www.hindu.com/seta/2005/01/13/stories/2005011300111500.htm Please also refer to 'tirumandiram' of tamizh saint tirumUlar 'zivAnandakkUttu' - verses 2724 to 2803 - Please visit the following website for translation of the verses - http://www.saivasiddhanta.com/resources/books/tirumantiram/TantraNine.ht ml . An article written by Dr V Raghavan on nAda brahma is found in the website - http://sky.prohosting.com/guruguha/updaug02.html

rAma rAma rAma-ceJcuruTi

In the kRti 'rAma rAma rAma' - rAga ceJcuruTi, zrI tyAgarAja asks Lord to hold his hand.

P rAma rAma rAma rAma rArA sItA rAma

C santatambu padamulan(a)rcintu EkAntamunanu ninn(A)rAdhintu sItA (rAma)

C2 tanivi tIra ninnu kaugilintu nAdu dAham(e)lla tIrci sEvintu sItA (rAma)

C3 kanulu callagAnu ninnu kandu nAdu tanuvu pulakariJca meccukondu sItA (rAma)

C4 aDug(a)Duguku maDupulan(a)ndittu ninn(a)nusariJci mella palkanittu sItA (rAma)

C5 kannula jADalanu telisi naDutu rAma kaDama jAli dUramunanu viDutu sItA (rAma)

C6 pAmara viSay(A)dula nE maratu rAma nI manasunu celimi jEsi karatu sItA (rAma)

C7 kosari kosari sannidhi nE kolutu rAma kOri suraTicE visarucu pilutu sItA (rAma)

C8 toDari mEn(o)saGgi toDalan(a)nutu ninn- (e)DabAyaka bhAvamunanu talatu sItA (rAma)

C9 sammatamunan(i)ttunu ceyi vrAlu rAma kammani viDem(i)mmani nann(E)lu sItA (rAma)

C10 iTlu dorakunA brahmak(ai)na nEn- (i)lanu velasi nIvE nEn(ai)na sItA (rAma)

C11 nikkamugA tALa jAla raTTu rAma ekkuvagA nAdu ceTTa paTTu sItA (rAma)

C12 jADala vinnapamu telusukOrA nI- vADu gAka tyAgarAju vErA sItA (rAma)

Gist O Lord zrI rAma! O Lord zrI sItA rAma! Please come. (1) I shall always worship Your Holy feet; I shall propitiate You in privacy. (2) I shall embrace You to my heart's content; I shall worship You quenching all my thirsts. (3) I shall behold You to the satiation of my eyes; I shall extol You such that my body would feel horripilation. (4) I shall reach rolls of betel leaves at every step; I shall gently make You speak by adhering to You. (5) I shall conduct myself by understanding the signal of Your eyes; I shall leave far behind all my wants. (6) I shall forget the objects of senses etc. born of ignorance; I shall melt Your heart by showing affection. (7) I shall serve in Your holy presence by demanding again and again; I shall invite seeking You while fanning You with a fan. (8) Subsequently, I shall press Your thighs by offering my body; I shall meditate with feeling without being separated from You. (9) I shall give my consent in my own hand writing; please command me to give scented betel leaves. (10) Would such a thing be possible to attain even for brahmA that, in this World, I becoming effulgent, You have become myself. (11) Truly, I cannot bear this disgrace; hold my hand much. (12) Please understand my entreaty by cue; is this tyAgarAja different other than being Your's?

Word-by-word Meaning

P O Lord zrI rAma, rAma, rAma, rAma! Please come (rArA); O Lord zrI sItA rAma!

C1 I shall always (santatambu) worship (arcintu) Your Holy feet (padamulanu) (padamulanarcintu); I shall propitiate (ArAdhintu) You (ninnu) (ninnArAdhintu) in privacy (EkAntamunanu); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C2 I shall embrace (kaugilintu) You (ninnu) to my heart's content (tanivi tIra) (literally relieve desire); I shall worship (sEvintu) You quenching (tIrci) all (ella) my (nAdu) thirsts (dAhamu) (dAhamella); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C3 I shall behold (kandunu) You (ninnu) to the satiation (callagAnu) (literally coolness) of my eyes (kanulu); I shall extol (meccukondu) You such that my (nAdu) body (tanuvu) would feel horripilation (pulakariJca); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C4 I shall reach (andittu) rolls of betel leaves (maDupulanu) (maDupulandittu) at every step (aDugaDuguku); I shall gently (mella) make You speak (palkanittu) by adhering (anusariJci) to You (ninnu) (ninnanusariJci); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C5 I shall conduct myself (naDutu) by understanding (telisi) the signal (jADalanu) (literally cue) of Your eyes (kannula); O Lord rAma! I shall leave (viDutu) far behind (dUramunanu) all (jAli) (literally multitude) my wants (kaDama); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C6 I (nE) shall forget (maratu) the objects of senses (viSaya) etc. (Adula) (viSayAdula) born of ignorance (pAmara); O Lord zrI rAma! I shall melt (karatu) Your (nI) heart (manasunu) (literally mind) by showing (jEsi) affection (celimi) (literally friendship); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C7 I (nE) shall serve (kolutu) in Your holy presence (sannidhi) by demanding again and again (kosari kosari); I shall invite (pilutu) seeking (kOri) You while fanning (visarucu) You with a fan (suraTicE); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C8 Subsequently (toDari), I shall press (anutu) Your thighs (toDalanu) (toDalananutu) by offering (osaGgi) my body (mEnu) (mEnosaGgi); I shall meditate (talatu) (literally think) with feeling (bhAvamunanu) without being separated (eDabAyaka) from You (ninnu) (ninneDabAyaka); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C9 I shall give (ittunu) my consent (sammatamunanu) (sammatamunanittunu) in my own hand (ceyi) writing (vrAlu); O Lord zrI rAma! Please command (Elu) me (nannu) (nannElu) to give (immani) scented (kammani) betel leaves (viDemu) (viDemimmani); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C10 Would such a thing (iTlu) be possible to attain (dorakunA) even (aina) for brahmA (brahmakaina) that, in this World (ilanu), I (nEnu) (nEnilanu) becoming effulgent (velasi), You (nIvE) have become (aina) myself (nEnu) (nEnaina); O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C11 Truly (nikkamugA), I cannot (jAla) bear (tALa) this disgrace (raTTu); O Lord zrI rAma! Hold (paTTu) my (nAdu) hand (ceTTa) (literally marry) much (ekkuvagA);

O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

C12 Please understand (telusukOrA) my entreaty (vinnapamu) by cue (jADala); Is this tyAgarAja (tyAgarAju) different (vErA) other than (gAka) being Your's (nIvADu)? O Lord zrI sItA rAma, rAma, rAma, rAma! Please come; O Lord zrI sItA rAma!

Notes - General - the whole kRti is in the bhAva of kAntA-Asakti - love of God as that of a wife - please refer to nArada bhakti sUtra 82. Please refer to wordings of CharaNa 11 wherein he says 'ceTTa paTTu' which literally means 'marry me'. C6 - manasunu - In the books of TKG and TSV/AKG, this is given as 'manasuna'. In the present context, either it should be 'manasu' or 'manasunu'. This needs to be checked. Any suggestions ??? C6, 7 and 8 - pAmara viSayAdula maratu - I shall forget the ignorance- born sense objects; suraTicE visarucu pilutu - I shall call You while fanning with a fan; mEnosagi toDalananutu - I shall press Your thighs by offering my body. In this regard, the following nArada bhakti sUtra is relavant -

sA na kAmayamAnA nirOdharUpatvAt || 7 |I yathA vrajagOpikAnAM || 21 | tadvihInaM jArANAmiva | |23| nAstyEva tasmin tatsukhasukhitvaM | | 24 |

"bhakti (described before as parama prEma or Supreme Love) is not of the nature of lust, because it is a form of renunciation." (7) "Such indeed was the bhakti of the gOpis of vraja." (21) "Had they lacked this knowledge of the object the Divinity of the object of their love, their love would have been similar to the base passion of a mistress for her paramour." (23) "There, ie., in that profane love of the mistress for her paramour, her happiness does not at all consist in the happiness of the other." (24) (Translationsby Swami Tyagisananda)

It needs to be noted that zrI tyAgarAja has first made the statement 'I shall forget the ignorance-born sense objects.' Once the sense objects drop off, the love that remains cannot be seen in the light of common sexual love. Please refer to 'The Gospel of Sri Ramakrishna', Chapter 23 for complete information of what divine love means.

C10 - nIvE nEnaina - sArUpya - "Gajendra was by the touch of the Supreme Lord instantly freed from the ignorance of being bound and had achieved the selfsame form with four arms and yellow garments (sArUpya- mukti) .... " (SB.VIII.4.6) http://www.srimadbhagavatam.org/canto8/chapter4.html

To know more about the four stages - sAlOkya, sAmIpya, sArUpya and sAyujya, the vaiSNavaite zESatva-dAsatva, please visit site - http://www.swami-krishnananda.org/brahma/brahma_08a.html

C11 - tALa jAla raTTu -A cry of anguish in this caraNa means that the previous statement (C10) (nIvE nEnaiana - sArUpya) is an expectation only and not an accomplishment.

mummUrtulu-aThANA

In the kRti 'mummUrtulu gumikUDi' - rAga aThANA, zrI tyAgarAja states that even the Trinity sing the praise of zrI rAma.

P mummUrtulu gumikUDi pogaDE muccaTa vinukOrE

A sammatiga rAju koDuk(a)naga vini saMzayamu tIraka zrI rAmuni (mum)

C rOsamutO raghurAmuni guNamula rUDiga tama guNamulan(a)Tu vrAasi trAsuna(n)iDa sari nilva lEd(a)ni tyAgarAja nutuD(e)vaDO(y)anucunu (mum)

Gist Please listen to the conversation of the Trinity praising (zrI rAma) concertely. Having heard that zrI rAma is a prince, their doubt not having been dispelled, listen to their conversation of the Trinity praising zrI rAma concertedly and whole heartedly. Being piqued, writing down the virtues of zrI raghurAma and their own well-known virtues, as they placed there on a scale, finding that the scale did not balance, listen to the conversation of the Trinity praising zrI rAma concertedly, (wondering) as to 'who this person praised by tyAgarAja could be'.

Word-by-word Meaning

P Please listen (vinukOrE) to the conversation (muccaTa) of the Trinity (mummUrtulu) praising (pogaDE) (zrI rAma) concertely (gumikUDi) (literally crowding).

A Having heard (vini) that (anaga) zrI rAma is a prince - son (koDuku) (koDukanaga) of King (rAju) (dazaratha), their doubt (saMzayamu) not having been dispelled (tIraka), listen to their conversation of the Trinity praising zrI rAma (rAmuni) concertedly and whole heartedly (sammatiga).

C Being piqued (rOsamutO), writing down (vrAsi) the virtues (guNamula) of zrI raghurAma and their own (tama) well-known (rUDiga) virtues (guNamulanu), as they placed (iDa) there (aTu) (guNamulanaTu) on a scale (trAsuna) (trAsunaniDa), finding that (ani) the scale did not (lEdu) (lEdani) balance (sari nilva), listen to the conversation of the Trinity concertedly praising zrI rAma, wondering as to (anucu) 'who this person (evaDO) praised (nutuDu) (nutaDevDOyanucu) by tyAgarAja could be'.

rAma kathA-madhyamAvati

In the kRti 'rAma kathA sudhA rasa pAnaM' - rAga madhyamAvati zrI tyAgarAja describes the benefits of singing (and listening to) the story of zrI rAma.

P rAma kathA sudhA rasa pAnam(o)ka rAjyamu jEsunE

A bhAmA maNi jAnaki saumitri bharat(A)dulatO bhUmi velayu zrI (rAma)

C dharmAd(y)akhila phaladamE manasA dhairy(A)nanda saukhya nikEtanamE karma bandha jvalan(A)bdhi nAvamE kali haramE tyAgarAja vinutudagu (rAma)

Gist O Mind! To drink the nectarine juice of story of zrI rAma, shining on the Earth along with jAnaki - a jewel of women, lakSmaNa, bharata and others, is equal to a rule of a kingdom. It bestows the fruits of puruSArtha; it is the veritable abode of all qualities like courage, bliss and comfort; it is the boat which enables one to cross the flaming ocean of bondage resulting from actions; it is the destroyer of the effects of kali yuga; to drink the nectarine juice of story of zrI rAma - the Lord praised by this tyAgarAja - is equal to a rule of a kingdom.

Word-by-word Meaning

P To drink (pAnamu) the nectarine (sudhA) juice (rasa) of story (kathA) of zrI rAma is equal (jEsunE) to (rule of) a kingdom (rAjyamu).

A To drink the nectarine juice of story of zrI rAma, shining (velayu) on the Earth (bhUmi) along with jAnaki - a jewel (maNi) of women (bhAmA), lakSmaNa - son of sumitrA (saumitri), bharata and others (AdulatO) (bharatAdulatO), is equal to a rule of a kingdom.

C O Mind (manasA)! It bestows the fruits (phaladamE) of puruSArtha - dharma and (Adi) all others (akhila) (dharmAdyakhila); it is the veritable abode (nikEtanamE) of all qualities like courage (dhairya), bliss (Ananda) (dhairyAnanda) and comfort (saukhya); it is the boat (nAvamE) which enables one to cross the flaming (jvalana) ocean (abdhi) (jvalanAbdhi) of bondage (bandha) resulting from actions (karma); it is the destroyer (haramE) of the effects of kali yuga; to drink the nectarine juice of story of zrI rAma - the Lord praised (vinutudagu) by this tyAgarAja - is equal to a rule of a kingdom.

Notes - A - zrI - (the ending word) this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'sItA'. This needs to be checked. Any suggestions ??? A - bharatAdulatO - According to vAlmIki rAmayaNa, a half of viSNu became zrI rAma, a quarter bharata, one-eighth each laKSmaNa and zatrughna; vAli, sugrIva, tAra, gandhamAdana, nala, nIla, mainda-dvivida, suSENa, sarabha and hanumAn were the sons of indra, sUrya, bRhaspati, kubEra, vizvakarma, agni, azvinikumAras, varuna, parjanya and vAyu respectively; all other vAnaras are the sons of other gods, RSis etc. (zrimad-vAlimIki rAmAyaNa, bAla kANDa, Chapter 17) C - dharmAdyakhila - puruSArtha - (four-fold objects of human pursuit) righteous action (dharma), wealth (artha), desires (kAma) and deliverance (mOkSa).

C - kali haramE - The following zlOka extolling singing the glory of Lord as a panacea for all the ills of the current epoch - kali - is restated here by zrI tyAgarAja -

kalau kalmaSa cittAnAM pApadravyOpa jIvinAM | vidhikriyA vihInAnAM gatir gOvinda kIrtanaM | |

"In the kali, those of corrupted mind, those who live on ill-gotton wealth and those who live transgressing duties as ordained in zAstras, can save themselves only by singing the glory of gOvinda (Lord)."

C- nAvamE - the name 'rAma' is called 'tAraka nAma' which enables one to cross of the Ocean of Worldly Existence.

muddu mOmu-sUryakAntaM

In the kRti 'muddu mOmu' - rAga sUryakAntaM, zrI tyAgarAja sings the beauty of the Lord.

P muddu mOmu ElAgu celaGgenO munul(e)Tla kani mOhiJcirO

A kadd(a)nucunu cira kAlamu hRdayamu karagi karagi nilcu vArik(e)duTa rAmuni (muddu)

C manasu nirmalamagu bhU-sura kRtamau maJci pUjA phalamO tolutaTi tapamO ghana nibha dEhuni janana svabhavamO dhana pati sakhuDaina tyAgarAj(A)rcituni (muddu)

Gist I wonder how did the charming face of Lord rAma appear to those who waited for Him for a long time melting in their hearts with the conviction about His impending arrival and how the ascetics became entranced by beholding the face of the Lord! Was it (beholding the charming face of the Lord) due to the fruits of a fervent worship performed by the pure minded sages? Or was it due to the penances undertaken by them formerly? Or was it the nature of the Lord (whose body resembles the rain-cloud) by birth? I wonder how did the charming face of the Lord rAma - worshipped by Lord ziva - tyAgarAja - looked like and how the sages became enatranced by beholding the face of the Lord!

Word-by-word Meaning

P (I wonder) how (ElAgu) did the charming (muddu) face (mOmu) (mOmuyElAgu) of the Lord (rAma) appear (celaGgenO) and how (eTla) the ascetics (munulu) became entranced (mOhiJcirO) by beholding (kani) the face of the Lord!

A (I wonder) how did the charming face of Lord rAma (rAmuni) appear to (eduTa) (literally before) those (vAriki) - who waited (nilcu) (literally stand) (nilcuvArikeduTa) for Him for a long (cira) time (kAlamu) melting (karagi karagi) in their hearts (hRdayamu) with the conviction about His impending arrival (kaddanucunu) (literally believing in Existence of Lord), and

how they became entranced by beholding the face of the Lord!

C Was it (beholding the charming face of the Lord) due to the fruits (phalamO) of a fervent (maJci) worship (pUja) performed (kRtamau) by the pure (nirmalamagu) minded (manasu) sages (bhU-sura) (literally brahmins)? Or

(tolutaTi) Or was it due to the penances (tapamO) undertaken by them formerly

was it the nature (svabhAvamO) of the Lord - whose body resembles (nibha) the rain-cloud (ghana) - by birth (janana)? I wonder how did the charming face of the Lord (rAma) - worshipped (arcita) by Lord ziva (tyAgarAja) (tyAgarAjArcituni) - friend (sakhuDaina) of kubEra - Lord (pati) of wealth (dhana) - appear and how the sages became enatranced by beholding the face of the Lord!

Notes - A - kaddu - Conviction about Existence of God. However, here it refers to the conviction of ascetics about the impending arrival of the Lord. A - karagi karagi nilcu vAru - this refers to the ascetics who awaited the arrival of rAma - as given in zrImad-vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapter 116 and AraNya kANDa, Chapter 1 refer. C - bhU-sura - this may refer to vaziSTha, vizvAmitra, agastya and other RSis who play prominent role in rAmAyaNa. (Though vizvAmitra is considered as rAja-RSi, he became a brahma-RSi as proclaimed by sage vaziSTha.) C - bhU-sura kRtamau - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'bhU-sura kRtamO'. 'kRtamO' by itself does not convey any meaning. This needs to be checked. Any suggestions ??? C - dhanapati sakhuDaina tyAgarAja arcita - In the book TKG, this has been translated as 'when Lord ziva, adored by kubEra, the god of wealth, extols rAma ..... '. In the book of TSV/AKG also, it is given as 'worshipped by tyAgarAja - the friend of kubEra (ziva)' In the kRti 'mariyAda gAdayya' - rAga bhairavam, similar wordings occur - 'dhanada sakhuDagu tyAgarAja pUjita' which makes correct sense 'worshipped by tyAgarAja like Lord ziva - the friend of kubEra'. In my humble opinion, in this kRti also the word 'sakhuDagu' should be there instead of 'sakhuDaina'. However, if 'sakhuDaina' is correct, then it would refer to Lord ziva. As the version given is same in all books, it has been translated as 'Lord ziva' here also. This needs to be checked. Any suggestions ??? C - dhanapati sakhuDaina - The story regarding the friendship between kubEra and Lord ziva is given in Shiv Mahapuran - Rudra Samhita - Gunanidhi - The Brahmin's son. Please visit site for full story - http://www.urday.com/rudra.html C - tyAgarAja - Lord ziva at tiruvArur.

lAvaNya rAma-pUrNaSaDjaM

In the kRti 'lAvaNya rAma' - rAga pURNaSaDjaM, zrI tyAgarAja praises the qualities of zrI rAma.

P lAvaNya rAma kanulAra jUDavE ati

A zrI vanitA citta kumuda zIta kara zat(A)nanyaja (lAvaNya)

C nI manasu nI sogasu

nI dinusu vErE tAmasa mata daivam(E)la tyAgarAja nuta divya (lAvaNya)

Gist O Exceedingly and divinely charming rAma! O Moon who blossoms the lily of the mind of blessed sItA! O Lord who is as charming as a hundred cupids! O Lord praised by this tyAgarAja! Please look at me gracefully. Your mind, Your elegance and Your variety is totally different; why should I seek the grace of Gods of sects of inertia?

Word-by-word Meaning

P O Exceedingly (ati) charming (lAvaNya) rAma! Please look at me (jUDavE) gracefully (kanulAra) (literally clearly).

A O Moon - the cooler (zIta kara) (who blossoms) the lily (kumuda) of the mind (citta) of blessed (zrI) sItA (vanitA) (literally woman)! O Lord who is as charming as a hundred (zata) cupids - unique born (ananyaja) (zatAnanyaja)! Please look at me gracefully.

C Your (nI) mind (manasu), Your (nI) elegance (sogasu) and Your (nI) variety (dinusu) is totally different (vErE); why (Ela) should I seek the grace of Gods (daivamu) (daivamEla) of sects (mata) of inertia (tAmasa)? O Lord praised (nuta) by this tyAgarAja! O divinely (divya) charming rAma! Please look at me gracefully.

Notes - P - kanulAra - If this statement is from a devotee, it would be translated as 'to the satisfaction of eyes'; here it refers to the Lord. Therefore, it has been translated as 'gracefully'. Any suggestions ??? A - ananyaja - Please visit the website to know more about cupid - 'unique born' - http://www.mythfolklore.net/india/encyclopedia/kama.htm C - tAmasa mata - Generally this means 'worship of ziva' and kaula mArga of zakti worship.

alakalallalADaga-madhyamAvati

In the kRti 'alakalallalADaga' - rAga madhyamAvati, zrI tyAgarAja wonders how sage vizvAmitra would have enjoyed the beauty of zrI rAma.

P alakal(a)llalADaga gani A rAN-muni(y)eTu poGgenO

A celuvu mIraganu mArIcuni madam(a)Nacu vELa (alaka)

C muni kanu saiga telisi ziva dhanuvunu viriceDi samaya- muna tyAgarAja vinutuni mOmuna raJjillu (alaka)

Gist

I wonder how vizvAmitra - that royal sage - exulted beholding the curls shining in the face of zrI rAma - the Lord praised of this tyAgarAja, being tossed about with exceeding beauty, (1) at that time when He subdued the arrogance of mArIca and (2) at that time when, He, understanding the eye signal of the sage, broke the bow of Lord ziva!

Word-by-word Meaning

P I wonder how (eTu) vizvAmitra - that (A) royal (rATTu) sage (muni) (rAN-muniyeTu) - exulted (poGgenO) beholding (gani) the (Lord's) curls (alakalu) being tossed about (allalADaga) (alakalallalADaga)!

A I wonder how vizvAmitra - that royal sage - exulted beholding the Lord's curls being tossed about with exceeding (mIraganu) beauty (celuvu), at that time (vELa) when He subdued (aNacu) the arrogance (madamu) (madamaNacu) of mArIca (mArIcuni)!

C I wonder how vizvAmitra - that royal sage - exulted beholding the curls, shining (raJjillu) in the face (mOmuna) of zrI rAma - the Lord praised (vinuta) (vinutuni) of the tyAgarAja, being tossed about, at that time (samayamuna) when, He, understanding (telisi) the eye (kanu) signal (saiga) of the sage (muni), broke (viriceDi) the bow (dhanuvunu) of Lord ziva!

vAcAmagOcaramE-kaikavazi

In the kRti 'vAcAmagOcaramE' - rAga kaikavazi, zrI tyAgarAja relates two incidents to illustrate the greatness of zrI rAma.

P vAcAm-agOcaramE manasA varNimpa taramE rAma mahima

A rE-cAri mArIcuni paDaga koTTi reNDO vAni zikhik(o)sagenE (vAcAM)

C mAnavatI madin(e)rigi cAmaram(au)Tak(a)stramun(E)ya kani mAnambukai meDa dAcagA mAdhavuNDu kani karagi vEgamE dIn(A)rti bhaJjanuDai prANa dAnamb(o)saga munu canina bANambun(a)Tu cedara jEya lEdA gAna lOla tyAgarAja nutu mahima (vAcAM)

Gist O My Mind! How is it possible to describe the greatness of zrI rAma? It is beyond words. Having thrashed the demon mArica - the night prowler, He slayed subAhu - the second one. Understanding the mind of His Spouse to make a fan (of animal tail), when Lord mAdhava discharged a missile to sever the tail of the animal, as the animal, having seen the missile, projected its neck (in front of the missile) in order to die and save its honour rather than losing its hair, having seen this, the

Lord taking pity, by becoming the reliever of the distress of the humble animal, in order to grant its life back, did He not quickly scatter then and there the missile which was already on its way to the target? How is it possible to describe the greatness of zrI rAma - Enjoyer of music - praised by this tyAgarAja? It is beyond words.

(Understanding the mind of His Spouse to make a fan (of animal tail), Lord mAdhava discharged a missile to sever the tail of animal; the animal, seeing the missile, projected its neck (in front of the missile) in order to die and save its honour rather than losing its hair; seeing this, the Lord taking pity, in order to grant its life back, quickly scattered the missile which was already on its way to the target.)

Word-by-word Meaning

P O My Mind (manasA)! How is it possible (taramE) to describe (varNimpa) the greatness (mahima) of zrI rAma? It is beyond (agOcaramE) (literally unreachable) words (vAcAM) (vAcAmagOcaramE).

A Having thrashed (padaga koTTi) the demon mArica (mArIcuni) - the night (rE) prowler (cAri), He slayed (zikhiki osagenE) (zikhikosagenE) (literally offered to the fire-God) subAhu - the second one (reNDO vAni);

beyond words. O My Mind! How is it possible to describe the greatness of zrI rAma? It is

C Understanding (erigi) the mind (madini) (madinerigi) of His Spouse (mAnavatI) (literally woman) to make (auTaku) a fan (of animal tail) (cAmaramu), when Lord mAdhava (mAdhavuNDu) discharged (Eya) a missile (astramunu) (cAramauTakastramunEya) to sever the tail of the animal, as the animal, having seen (kani) the missile, projected (dAcagA) its neck (meDa) (in front of the missile) in order to die and save (mAnambukai) rather than losing its hair, its honour

having seen (kani) this, the Lord taking pity (karagi) (literally melt), by becoming the reliever (bhaJjanuDai) of the distress (Arti) of the humble (dIna) (dInArti) animal, in order to grant (dAnambu osaga) (dAnambosaga) (literally give charity) its life (prANa) back, did He not (lEdA) quickly (vEgamE) scatter (cedara jEya) then and there (aTu) the missile (bANambunu) (bANambunaTu) which was already (munu) on its way (canina) to the target? O My Mind! How is it possible to describe the greatness (mahima) of zrI rAma - Enjoyer (IOla) of music (gAna) - praised (nuta) (nutu) by this tyAgarAja? It is beyond words.

Notes - P - vAcAmagOcara - Please also refer to lalitA sahasranamaM (415) 'manO vAcAmagOcarA'. A - mArIcuni - In this regard, the following verses of zrImad vAlmIki rAmAyaNa - bAlakANDa - Chapter 30 is relevant -

sa tEna paramAstrENa mAnavEna samAhata: | sampUrNaM yOjana zataM kSipta: sAgarasamplavE || vigRhya sumahaccAstramAgnEyaM raghunandana: subAhUrasi cikSEpa sa viddha: prApatad bhuvi || 18, 22 ||

"Forcibly hit with that highly excellent missile presided over by manu, the ogre (mArIca) was flung in mid ocean, a distance of a full one hundred yOjana (800 miles). zrI rAma quickly invoked the most excellent missile presided over by the god of fire and hurled it at the breast of subAhu and, pierced by it, the latter fell dead on the ground."

C - cAmara - This episode is not found in zrImad vAlmIki rAmAyaNa. Any suggestions ??? C - cAmara - used as a fan in temples and for kings . It is generally made from yak's tail, particularly the silver hued tail. This is also known as chowrie - the tamizh equivalent of savuri. In tamizh mythology, a deer by name 'kavari mAn' is mentioned which would not live if it happens to lose even a single hair from its body. Yak is found in himAlayA or Tibet only (nearest to India); also there is no such myth about yAk losing its life to save its honour. Therefore, the reference must be to kavari mAn. The following verse from tirukkuRaL (tamizh) is relevant - For complete verses, please visit the web site - http://www.penkatali.org/tirukkuRaL.html

mayir nIppin vAzhAk kavarimA annAr uyir nIppar mAnaM varin (969)

"The deer 'kavari' would not live even if one hair is shed from its body (considering it to be a matter of honour); such like people, would cease to live if their honour is at stake."

C - bANambunaTu cedara jEsina - Sort of guided missible which could be controlled (including self-destructed) before hitting the target. There are other similar instances given below. In the case of Crow demon (kAkAsura) also, zrI rAma redirected the brahmAstra from actually slaying the crow. In the episode of bridging a causeway over the sea, zrI rAma redirected the missile aimed at the Lord of Oceans. This refers to zrImad vAlmIki rAmayaNa, yuddha kANDa, Chapter 22, verses 30 to 40. Sinful marauders of terrible aspects and deeds dwelling the region of drumakulya - aka - marukAntAra (present day Marwar, Bikaner and Rajasthan) were slayed by the brahmAstra of zrI rAma which was discharged aimed at Lord of Oceans. The story of arjuna withdrawing brahmAstra aimed at asvattAma is mentioned in mahAbhArata - Book 10, sauptika parva - Chapters 14 and 15 . For the complete story, please visit website - http://www.sacred-texts.com/hin/m10/index.htm The story in brief is contained in the web sites - http://www.ibiblio.org/sripedia/oppiliappan/archives/mar05/msg00072.html http://www.ibiblio.org/sripedia/oppiliappan/archives/mar05/msg00087.html

Emani mATADitivO-tODi

In the kRti 'Emani mATADitivO' - rAga tOdi, zrI tyAgarAja extols the quality of speech of zrI rAma.

p Emani mATADitivO rAma evari manasu(y)E vidhamO delisi

mAma maradul(a)nujulu tali-daNDrulu

bhAmalu parijanulu sva-vazamauTak(Emani)

C rAjulu munulu sur(A)surulu vara dig- rAjulu mari zUrulu zazi dhara dina rAjulu lObaDi naDavanu tyAga- rAja vinuta naya bhayamuga mudduga (Emani)

Gist O Lord zrI rAma! O Lord well-praised by this tyAgarAja! I wonder, in what way You spoke - some times with prudence and some times instilling fear, but always charmingly to - the Kings, sages, celestials and asura, the blessed Lords of (eight) cardinal points, and the brave ones, Lord ziva, the Sun - understanding how each one's mind is in order that everyone - maternal uncle, sister-in-law, younger brothers, parents, wife or women, servants - could come around to Your point of view and all of them would do your bidding.

Word-by-word Meaning

P O Lord zrI rAma! I wonder, in what way (Emani) You spoke (mATADitivO) understanding (delisi) how (E vidhamO) each one's (evari) mind (manasu) (manasuyE) is ?

A In order that everyone like - (maternal) uncle (mAma), sister-in-law (maradulu), younger brothers (anujulu) (maradulanujulu), parents (tali-daNDrulu), wife or women (bhAmalu), servants (pari janulu) - could come around to Your point of view (sva-vazamauTaku) (literally to have control over them), O Lord zrI rAma! I wonder, in what way You spoke understanding how each one's mind is?

C O Lord well-praised (vinuta) by this tyAgarAja! O Lord zrI rAma! I wonder, in what way , knowing how each one's mind is, You spoke - some times with prudence (naya) and some times instilling fear (bhyamuga), but always charmingly (mudduga) to - the Kings (rAjulu), sages (munulu), celestials (sura) and asura (asurulu) (surAsurulu), the blessed (vara) Lords (rAjulu) of (eight) cardinal points (dik) (digrAjulu), and (mari) the brave ones (zUrulu), Lord ziva - wearer (dhara) of moon (zazi), the Sun - Lord (rAju) (rAjulu) of Day (dina) - so that all of them would do your bidding (IObaDi naDavanu) (literally obey Your word).

Notes - A - tali-daNDrulu - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'talli taNDrulu'. As the word 'tali-daNDrulu' is a proper telugu word, the same has been adopted. Any suggestions ??? C - zUrulu - this is how it is given in the books of CR and TSV/AKG. However, in the book of TKG, this is given as 'sUrulu'. As 'zUrulu' is the appropriate word, the same has been adopted. Any suggestions ??? C - zazi - this is how it is given in the books of CR and TSV/AKG. However, in the book of TKG, this is given as 'zaza'. This needs to be checked. Any suggestions ???

lEkanA ninnu-asAvEri

In the kRti 'lEkanA ninnu juTTukonAru' - rAga asAvEri, zrI tyAgarAja praises the Lord about his qualities.

P lEkanA ninnu juTTukonnAru Eka hRdayulai nity(A)nandamu

A zrI kara karuNA sAgara nirupama cinmay(A)zrita cintAmaNi nI(y)eDa (lEkanA)

C1 saundaryamulalO sukhamu sItammaku saumitriki kanula jADala sukhamu (lEkanA)

C2 sundara mukhamuna sukhamu bharatuniki su-jnAna rUpamuna sukhamu ripughnuniki (lEkanA)

C3 caraNa yugamunandu sukham(A)JjanEyuniki vara guNa tyAgarAja varad(A)nandamu (lEkanA)

Gist O Lord who causes prosperity! O Ocean of Compassion! O Peerless Lord! O Lord Embodied as Intellect or consciousness! O Lord of blessed qualities! O Bestower of Boons to this tyAgarAja! People derive everlasting bliss being single- minded; that's why they are surrounding You. You have 'thought gem', which fulfills desires of those dependent on You; Mother sItA, derives comfort in Your beauty; lakSmaNa derives comfort in Your eye signal; bharata derives comfort in Your charming face; zatrughna derives comfort in Your form of wisdom; AJjanEya derives comfort at Your holy feet.

Word-by-word Meaning

P Is it without (lEkanA) the reason that they derive everlasting (nityA) bliss (Anandamu) (nityAnandamu) being single (Eka) minded (hRdayulai), people are surrounding (juTTukonnAru) You (ninnu)?

A O Lord who causes (kara) prosperity (zrI)! O Ocean (sAgara) of Compassion (karuNA)! O Peerless (nirupama) Lord! O Lord Embodied (maya) as Intellect or consciousness (cit) (cinmaya)! is it without the reason that the 'thought gem' (cintAmaNi), which fulfills desires of those dependent on You (Azrita) (cinmayAzrita), is with You (nIyeDa), that people are surrounding You?

C1 Is it without the reason that to Mother sItA (sItammaku), there is comfort (sukhamu) in Your beauty (saundaryamulalO), and to lakSmaNa (saumitriki) there is comfort (sukhamu) in Your eye (kanula) signal (jADala), that they are surrounding You?

C2 Is it without the reason that to bharata (bharatuniki) it is comfort (sukhamu) in Your charming (sundara) face (mukhamuna), and to zatrughna (ripughnuniki) it is comfort (sukhamu) in Your form (rUpamuna) of wisdom (sujnAna), that they are surrounding You?

C3 Is it without the reason that to AJjanEya (AJjanEyuniki) it is comfort (sukhamu) (sukhamAJjanEyuniki) in (andu) Your holy feet (caraNa yugamu) (yugamunandu) that he is surrounding You? O Lord of blessed (vara) qualities (guNa)! O Bestower of Boons (varada) to this tyAgarAja! Is it without the reason that they derive everlasting bliss (Anandamu) (varadAnandamu) being single minded, people are surrounding You?

Notes - A - cintAmaNi - thought gem - a fabulous gem supposed to yields its possessor all desires. A - Azrita cintAmaNi - this could be taken as a separate epithet also. However, in my humble opinion, if this could be joined to the pallavi through the word 'nIyeDa', it is more appealing. It has, accordingly, been translated. Any suggestions ???

rAma bANamu-sAvEri

In the kRti 'rAma bANa' - rAga sAvEri, zrI tyAgarAja sings the praises of the arrows of zrI rAma.

P rAma bANa trANa zauryam- (E)mani delupudurA O manasA

A bhAmak(A)sapaDu rAvaNa mUla balamula nEla kUla jEyu (rAma)

C tammuDu baDalina vELa sura ripu temmani cakkera paJc(I)yaga kani lemm(a)nucunu(y)indr(A)ri balka samayammani lEvagA sammatitO nilabaDi kOdaNDapu jyA ghOSamul(a)zanula jEsi tA nemmati gala tODunu jUcEnurA nijamaina tyAgarAja nutuDagu (rAma)

Gist O My Mind! How shall I describe the protecting prowess of the arrows of zrI rAma - praised by this tyAgarAja - which made the core strengths or forces of rAvaNa - who coveted His wife - to bite the dust? When lakSmaNa fatigued, rAvaNa fetched sweets and distributed them; at that time, indrajit called out to his forces to rise, and the forces rose considering it to be opportune moment; then zrI rAma, standing there with determination, raised the thunder of twang of His bow kOdaNDa, and thus, I saw Him declaring Himself as a truly trust-worthy companion (to lakSmaNa as also those who repose faith in Him).

Word-by-word Meaning

P O My Mind (manasA)! How (Emani) shall I describe (delupudurA) (literally inform) the protecting (trANa) prowess (zauryamu) (zauryamEmani) of the arrows (bANa) of zrI rAma?

A O My Mind! How shall I describe the protecting prowess of the arrows of zrI rAma which made (jEyu) the core (mUla) strengths or forces (balamula) of

rAvaNa - who coveted (AsapaDu) His wife (bhAmaku) (bhAmakAsapaDu) - to bite (kUla) (literally knock down) the dust (nEla) (literally earth)?

C When (vELa) lakSmaNa - His Younger brother (tammuDu) fatigued (baDalina), seeing (kani) rAvaNa - enemy (ripu) of celestials (sura) - fetching (temmani) (literally call for) sweets (cakkera) (literally sugar) and distributing (paJci Iyaga) (paJcIyaga) them, and then, indrajit - enemy (ari) of indra - called out (balka) (to his forces) to (anucu) rise (lemmu) (literally get up) (lemmanucunu), and as the forces rose (lEvagA) considering it to be (ani) opportune moment (samayammu) (samayammani), He (zrI rAma), standing there (nilabaDi) with determination (sammatitO) raising (jEsi) (literally making) the thunder (azanula) of twang of His bow (jyA ghOSamu) (jyAghOSamulazanula) kOdaNDa (kOdaNDapu), and thus, I (tA) saw (jUcEnurA) Him (declaring) as (anu) a truly (nijamaina) trust- worthy (nemmati gala) companion (tODu) (tODanu) (to lakSmaNa as also those who repose faith in Him); How shall I describe the protecting prowess of the arrows of zrI rAma - the One praised (nutuDagu) by this tyAgarAja?

Notes - P - delupudurA - this is how it is given in all books other than that of TKG, wherein it is given as 'pogaDudurA'. This needs to be checked. Any suggestions ??? C - cakkera paJcIyaga - in the vAlmIki rAmAyaNa, there is no such mention - this seems to be poetical imagination of the bard. C - tODunu - this is how it is given in all the books other than that of TKG, wherein it is given as 'tODanu'. In the present context 'tODunu' seems to be appropriate. This needs to be checked. Any suggestions ??? C - nijamaina - This has been attached to the previous statement. However, it can be attached to pallavi also.

samukhAna nilva-kOkilavarALi

In the kRti 'samukhAna nilva' - rAga kOkilavarALi, zrI tyAgarAja extols the greatness of zrI rAma.

P samukhAna nilva galgunA kamal(A)nana

A kSama galgu bhU tanaya lakSmaN- (A)di mahAtmulakE gAni(y)anyulaku (samukhAna)

C kamal(A)san(A)d(y)amara dik-patulu kalaza vAridhilO jUDa nEraka gumi gUDi moral(i)Da kAryamulu kona sAgen(a)Ta tyAgarAja vinuta (samukhAna)

Gist O Lotus Faced! O Lord praised by this tyAgarAja! Excepting for the great personages like sItA and lakSmaNa who are endowed with patience, is it possible for others to stand in Your Court? brahmA and other celestials and the Lords of directions, unable to behold You in the Ocean of Milk, their jobs could be accomplished only when they made submissions collectively assembling together.

Word-by-word Meaning

P O Lotus (kamala) Faced (Anana) (kamalAnana)! Is it possible (galgunA) for anyone to stand (nilva) in Your Court (samukhAna) (literally presence)?

A Excepting (gAni) for the great personages (mahAtmulu) (mahAtmulukE) like (Adi) sItA - daughter (tanaya) of the Earth (bhU) and lakSmaNa (lakSmaNAdi) who are endowed (galgu) with patience (kSama), O Lotus Faced! is it possible for others (anyulaku) (gAniyanyulaku) to stand in Your Court?

C brahmA - seated (Asana) in Lotus (kamala) and other (Adi) celestials (amara) (kamalAsanAdyamara) and the Lords (patulu) of directions (dik), unable (nEraka) to behold (jUDa) You in the Ocean (vAridhilO) of Milk (kalaza) (literally pitcher of nectar), their jobs (kAryamulu) could be accomplished (konasAgenaTa) only when they made submissions (moraliDa) collectively assembling (gUDi) together (gumi); O Lord praised (vinuta) by this tyAgarAja! O Lotus Faced! is it possible for anyone to stand in Your Court?

Notes - A - kSama galgu - this may apply not only to sItA but also to lakSmaNa and other great personalities whom zrI tyAgarAja refers. A - kSama galgu - rAma wages a war in order to obtain release of sItA and then coolly says to her 'to go wherever she feels like'; sIta undergoes fire ordeal and then calmly goes with rAma to ayOdhyA with no remorse or anger; this is the epitome of 'kSama'. After abduction of sITa, when asked by rAma to identify the jewels dropped by sItA, lakSmaNa replies 'I recognise only the anklet because of my bowing at her feet every day'. Such a person is castigated by sItA of having evil intent because lakSmaNa was unwilling to leave sItA alone when rAma went after mArIca - the golden stag. C - kAryamulu kona sAgenaTa - This, probably, refers to pleading of brahmA and others for incarnation of the Lord viSNu in order to kill rAvaNa - zrImad-vAlmIki rAmAyaNa, bAla kANDa, Chapter 15. C - vinuta - this is how it is given in all the books other than that of TKG, wherein it is given as 'nuta'. This needs to be checked. Any suggestions ???

evarani nirNayiJciri-dEvAMRtavarSiNi

In the kRti 'evarani nirNayiJcirirA' - rAga dEvAMRtavarSiNi nAdacintAmaNi, zrI tyAgarAja describes the meaning of the name 'rAma'.

P evarani nirNayiJcirirA ninn- (e)Tl(A)rAdhiJcirirA naravarul(evarani)

A zivuD(a)nO mAdhavuD(a)nO kamala bhavuD(a)nO para-brahmam(a)nO ninn(evarani)

C ziva mantramunaku ma jIvamu mAdhava mantramunaku rA jIvamu(y)I vivaramu telisina ghanulaku mrokkeda vitaraNa guNa tyAgarAja vinuta (evarani)

Gist What did the most eminent of humans determine as to who You are? And, how did they worship You? As Lord ziva or as Lord viSNu or as brahmA or as the Supreme Lord? For the ziva mantra (OM namazzivAya), 'ma' is the soul; for the viSNu mantra (OM NamO nArAyanAya), 'rA' is the soul; I salute these great personages

this ty AgarAja! who understand this detail. O Lord having the quality of munificience praised by

Word-by-word Meaning

P What did the most eminent (varulu) of humans (nara) determine (nirNayiJcirirA) as to who (evaru) You are (ani) (varulevarani)? And, how (eTla) did they worship (ArAdhiJcirirA) You (ninnu) (ninneTlArAdhiJcirirA)?

A What did the most Eminent of humans determine as to who You (ninnu) are - as (anO) Lord ziva (zivuDu) (zivuDanO) or as (anO) Lord viSNu (mAdhavuDu) (mAdhavuDanO) or as (anO) brahmA - One seated (bhavuDu) (bhavuDanO) in Lotus (kamala) or as (anO) the Supreme (para) Lord (brahmamu) (brahmamanO)? And, how did they worship You?

C For the ziva mantra (mantramunaku) - (OM namazzivAya) - 'ma' is the soul (jIvamu); for the viSNu (mAdhava) mantra (mantramunaku) -Om NamO nArAyanAya - 'rA' is the soul (jIvamu); I salute (mrokkeda) these great personages (ghanulaku) who understand (telisina) this (I) (mrokkedayI) detail (vivaramu); O Lord having the quality (guNa) of munificience (vitaraNa), praised (vinuta) by this tyAgarAja! What did the most eminent of humans determine as to who You are? And, how did they worship You?

Notes - P - nara varu(levarani) - this is how it is given in the book of TKG; in the book of TSV/AKG, it is given as 'nara varu (evarani)'; in the book of CR, this is given as 'naravara (evarani)'. If 'nara varu' is correct, then it could be connected to pallavi. If 'nara vara' is correct, then it should be treated as an epithet of Lord and cannot be connected to pallavi. This needs to be checked. Any suggestions ??? It is stated that Gopalakrishna Bharati (Tamil composer) - a contemporary of tyAgarAja visted latter and sang a song (sabhApatikku) eulogising Lord ziva - that there is no God equal to Lord ziva. It is stated that then and there, zrI tyAgarAja extempore composed this song. If this is true, then 'nara varulu evarani' would be the correct rendering. A - kamala bhavuDu - this is how it is given in the books of CR and TSV/ AKG. However, in the book of TKG, it is given as 'kamalA'. As the word here means 1Otus', 'kamala' is appropriate (kamalA - means lakSmI). This needs to be checked. Any suggestions ??? C - ma jIvanamu - In all the books it is given as 'mA jIvamu'. From the discourse referred below, it is clear that the (second) syllable of 'namazzivAya' is referred - ie 'ma' and not 'mA'. Similarly, 'rA' is the second syllable of 'nArAyaNAya'; there 'rA jIvamu' is correct. Any suggestions ??? C - ziva mantra - mAdhava mantra - Please refer to discourse of kAJci paramAcArya candra zEkharEndra sarasvati on 'tAraka nAma' reproduced at Appendix 'K'.

C - tyAgarAja vinuta - The caraNa ends with these words in the books of CR and TSV/AKG. However, the word 'ninnu' is given at the end in the book of TKG. This needs to be checked. Any suggestions ??? There is a story about initiation of (the hunter who later became) vAlmIki by sage nArada. It is stated that he was so sinful that he could not repeat the mantra 'rAma'; therefore, sage narada reversed it as 'mAra' and asked him to repeat the same which when chanted repeatedly becomes 'rAma'. Please visit - http://web.onetel.net.uk/~suman11/magazine_articles_November4.htm#Dhyan a,

nitya rUpa-kApi

In the kRti 'nitya rUpa evari' - rAga kApi, zrI tyAgarAja extols the greatness of zrI rAma - the Supreme Lord.

P nitya rUpa(y)evari pANDityam(E)mi naDucurA

A satyamaina(y)Ajna mIra sAmarthyamu galadA (nitya)

C bhAnu pagalu rEyi ratna sAnu juTTaDA pUni zESuD(a)mita bhAra bhUmi mOyaDA vInul(a)ndu kAzI pati nI nAmamu palkaDA mAni tyAgarAja vinuta mahim(A)spadamagu nI mundu (nitya)

Gist O Lord of Form of eternity! O Respectable Lord praised by this tyAgarAja! Can anyone's erudition (or skill) hold before You - the very source of all mights? Does anyone have the capability to transgress Your ordination based on eternal Truth? Would the Sun dare to stop circling the Mount Meru day and night? would zESa refuse to bear the huge burden of the Earth resolutely? would Lord ziva - the Lord of kAzI - fail to whisper in the ears Your name?

Word-by-word Meaning

P O Lord of Form (rUpa) of eternity (nitya)! Can (Emi) anyone's (evari) erudition (or skill) (pANDityamu) hold (naDucurA) before You?

A Does anyone have (galadA) the capability (sAmarthyamu) to transgress (mIra) Your ordination (Ajna) based on eternal Truth (satyamu) (satyamaina); O Lord of Form of eternity! Can anyone's erudition (or skill) hold before You?

C Would the Sun (bhAnu) dare to stop circling (juTTaDA) the Mount Meru (ratna sAnu) day (pagalu) and night (rEyi)? would zESa (zESuDu) refuse to bear (mOyaDA) the huge (amita) (zESuDamita) burden (bhAra) (literally weighty) of the Earth (bhUmi) resolutely (pUni)? would Lord ziva - the Lord (pati) of kAzI - fail to whisper (palkaDA)

(nAmamu)? (literally talk) in the (andu) ears (vInula) (vInulandu) Your (nI) name

O Respectable (mAni) Lord praised (vinuta) by this tyAgarAja!

O Lord of Form of eternity! Can anyone's erudition (or skill) hold before (mundu) You (nI) - the very source (Aspadamagu) of all mights (mahima) (mahimAspadamagu)?

Notes - A - satyamu - the very basis of Existence (sat) (OM-tat-sat); truth is not the appropriate terminology, because the word 'truth' as we linguistically understand, has an opposite 'untruth' or 'lie'. But here the word 'satyamu' goes beyond the dvandva - the duality - truth-untruth; good-bad; etc. The following verse from kaThOpaniSad, II.iii. refers -

bhayAdasyAgnistapati bhayAttapati sUrya: | bhayAdindrazca vAyuzca mRtyurdhAvati paJcama: || 3 ||

"From fear of Him Fire burns, from fear shines the Sun; from fear run Indra and Air, and Death, the fifth." (Translation by Swami Gambhirananda)

C - ratna sAnu - Mount Meru - The North Pole is considered to be Mount Meru where the Sun never sets for six months. Please refer to a folklore on the subject in the website - http://www.siskiyous.edu/shasta/fol/lem/taf.htm and http://www.apollonius.net/celestialship.html C - zESa - Stated to support the seven nether regions (pAtAlAs) with seven upper regions, and therefore, the entire world. C - kAzI pati - "Dying in the sacred Brahmanala in Kashi, he will get the Taraka-mantra and also liberation, without rebirth. On dying anywhere (else) in Kashi, Maheshvara will utter the Taraka-mantra in his right ear." - Dialogue between zrI rAma and AJjanEya in the muktikA upaniSad - Source - http://www.geocities.com/hindu_shastras/ebooks/upanishads/muktika_upanis had.htm and http://www.celextel.org/108upanishads/muktika.html

sukhiyevarO-kAnaDa

In the kRti 'sukhiyevarO' - rAga kAnaDa, zrI tyAgarAja extols the greatness of the tAraka nAma.

P sukhi(y)evarO rAma nAma sukhi(y)evarO

A sukhi(y)evarO sumukhi(y)evarO akhila sAramagu tAraka nAma (sukhi)

C satyamu tappaga sakala lOkulaku bhRtyuDai daiva bhEdamu lEka nityamaina su-svara gAnamutO nirantaramu tyAgarAja nuta (sukhi)

Gist Whoever is that joyous person! Whoever is that joyous person immersed in (chanting) the name of Lord zrI rAma which carries one across (the Ocean of Worldly Existence), being the essence of everything! Whoever is that joyous person, remaining unfailing in truthfulness, becoming a servant to all people, showing no differentiation between Gods and, together with the eternal music of sweet seven svara, ceaselessly immersed (in chanting the name of) zrI rAma - the Lord praised by this tyAgarAja!

Word-by-word Meaning

P Whoever (evarO) is that joyous person (sukhi) (sukhiyevarO)! Whoever (evvarO) is that joyous person (sukhi) (sukhiyevarO) immersed in (chanting) the name (nAma) of Lord zrI rAma!

A Whoever (evarO) is that joyous person (sukhi) (sukhiyevarO)! Whoever (evarO) is cheerful person (sumukhi) (sumukhiyevarO)! Whoever is that joyous person immersed in (chanting) the name (nAma) (of Lord zrI rAma) which carries one across (tAraka) (the Ocean of Worldly Existence), being the essence (sAramagu) of everything (akhila)! Whoever is that joyous person!

C Whoever is that joyous person - remaining unfailing (tappaga) in truthfulness (satyamu), becoming a servant (bhRtyuDai) to all (sakala) people (lOkulaku), showing no (lEka) differentiation (bhEdamu) between Gods (daiva) and, together with the eternal (nityamaina) music (gAnamutO) of sweet seven svara (su-svara), ceaselessly (nirantaramu) immersed (in chanting the name of) zrI rAma - the Lord praised (nuta) by this tyAgarAja!

Notes - C - bhRtyuDai - this is how it is given in all the books other than that of TKG, wherein it is given as 'bhRtyuDaina'. In the present context, 'bhRtyuDai' seems to be the appropriate word. This needs to be checked. Any suggestions ??? C - tAraka nAma - Please refer to discourse of kAJci paramAcArya on the subject reproduced at Appendix 'K'. C - tyAgarAja nuta - these are the ending words of the caraNa as given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, the word 'nAma' is also found at the end of the caraNa. This needs to be checked. Any suggestions ???

enduNDi veDalitivO-darbAru

In the kRti 'enduNDi veDalitivO' - rAga darbAru, zrI tyAgarAja exults in the greatness of Lord rAma.

P enduNDi veDalitivO E(v)UrO nE teliya ipuDaina telupa(v)ayya

A anda candamu vErai naDatal(e)lla tri-guN(A)tItamai- (y)unndE gAni zrI rAma (endu)

C ciTukaNTE(n)aparAdha cayamula dagiliJcE ziva lOkamu gAdu vaTu rUpuDai balini vaJciJci(y)Nacu vAni vaikuNThamu gAdu viTa vacanamul(A)Di ziramu drumpa baDDa vidhi lOkamu gAdu diTavu dharmamu satyamu mRdu bhASalu galugu divya rUpa tyAgarAja vinuta nIv(endu)

Gist

O Lord zrI rAma! O Lord of divine form endowed with courage, righteousness, truth and soft speech! O Lord praised by this tyAgarAja! Where from did You proceed? which is Your abode? I do not know; atleast now please let me know. Your beauty and charm being totally different nature, all Your conducts are indeed beyond the three qualities (sAtvika, rAjasa and tAmasa). Yours is not the abode of Lord ziva where, for flimsy reasons, one is imposed hefty penalties; Your abode is not vaikuNTha of Lord viSNu who subdued the King bali by deceipt manifesting in the form of a brahmacAri; Yours is not the abode of brahmA whose head was cut off for speaking false words.

Word-by-word Meaning

P O Lord (ayya)! Where from (enduNDi) did You proceed (veDalitivO)? which (E) is Your abode (UrO) (EvUrO) (literally native place)? I (nE) do not know (teliya); atleast now (ipuDaina) please let me know (telupu) (telupavayya).

A Your beauty (anda) and charm (candamu) being totally different nature (vErai), all (ella) Your conducts (naDatalu) (naDatalella) are (unnadE) indeed (gAni) beyond (atItamu) the three (tri) qualities (guNa) (sAtvika, rAjasa and tAmasa) (tri-guNAtItamaiyunnadE); O Lord zrI rAma! Where from did You proceed? which is Your abode? I do not know; atleast now please let me know.

C Yours is not (gAdu) the abode (lOkamu) of Lord ziva where, for flimsy reasons (cuTukaNTEnu) (literally for crack of knuckles), one is imposed (dagiliJcE) (literally entangled) hefty (cayamula) (literally numerous) penalties (aparAdha) (ciTukaNTEnaparAdha); Your abode is not (gAdu) vaikuNTha (vaikuNThamu) of Lord viSNu who (vAni) subdued (aNacu) the King bali (balini) by deceipt (vaJciJci) (vaJciJciyaNacu) manifesting in the form (rUpuDai) of a brahmacAri (vaTu); Yours is not (gAdu) the abode (IOkamu) of brahmA (vidhi) whose head (ziramu) was cut off (drumpa baDDa) for speaking (Adi) false (viTa) (literally indiscreet) words (vacanamulu) (vacanamulADi); O Lord of divine (divya) form (rUpa) endowed with (galugu) courage (diTavu), righteousness (dharmamu), truth (satyamu) and soft (mRdu) speech (bhASalu)! O Lord praised (vinuta) by this tyAgarAja! Where from did You (nIvu) proceed? Which is Your abode? I do not know; atleast now please let me know.

Notes - C - ziva lOkamu - The particular episode on which this statement is made by zrI tyAgarAja is not clear. Any suggestions ??? C - vaikuNThamu - The complete story of the avatAra of the Lord as vAmana is contained in zrImad bhAgavatam, Book Eight, Chapters 18 - 23. Please also visit the website for English rendition of the ibid chapters - http://srimadbhagavatam.com/8/18/en C - vidhi lOkamu - there are conflicting stories about how brahmA's fifth head was cut off. One relates to zatarUpa found in matsya purANa; the other relates to brahmA taking the form of swan in search of Lord ziva's head. From the wordings of the kRti, 'false words', the latter episode is meant by zrI tyAgarAja. In Adi zaGkarAcArya's saundarya lahari - verse 70, this incident is brought out. Please visit the website - http://www.advaitavedanta.co.uk/content/view/124/1 for the meaning of the verse. The hill town tiruvaNNAmalai in Tamil Nadu is said to be the place where Lord ziva took the form of huge column of fire.

evariccirirA-madhyamAvati

In the kRti 'evariccirirA zara' - rAga madhyamAvati, zrI tyAgarAja praises the might of the weapons of zrI rAma.

P evar(i)ccirirA zara cApamulu nIk- (i)na kul(A)bdhi candra

A avatariJcu vELan(u)NDenO lEka avanik(E)gi(y)ArjiJcitivO zrI rAma nIk(evaru)

C okaT(E)si padi nUrai veyyai cikapikal(A)Di zatrulan(a)Nacen(a)Ta vikaluni kAkini brOva tri-mUrtulu venuka tIsiraTa sakala nadI patikai drumakulyula saMhariJcenaTa prakaTa kIrti galigina kOdaNDa pANi zrI tyAgarAja vinuta nIk(evaru)

Gist O Moon born in the Ocean of Solar dynasty! O Lord zrI rAma! O Lord kOdaNDa pANi whose fame is well-known! O Lord praised by this tyAgarAja! Who gave arrows and bow to You? Were they there when You incarnated or, did You acquire them after coming down to the Earth? We hear that when You shot one (arrow), it multiplied as tens, hundreds and thousands and, subdued Your enemies by scattering them; we hear that even the Trinity backed out from protecing the crow, who was later rendered deformed (in the eye); we hear that they (Your arrows/missiles) destroyed the dwellers of drumakulya at the behest of varuNa.

Word-by-word Meaning

P O Moon (candra) born in the Ocean (abdhi) of Solar (ina) dynasty (kula) (kulAbdhi)! Who (evaru) gave (icciri) (evariccirirA) arrows (zara) and bow (cApamulu) to You (nIku) (nIkina)?

A Were they there (uNDenO) when (vELanu) (vELanuNDenO) You incarnated (avatariJcu) or (lEka), O Lord zrI rAma! did You acquire (ArjiJcitivO) them after coming (Egi) down to the Earth (avaniki) (avanikEgiyArjiJcitivO)? O Moon born in the Ocean of Solar dynasty! Who gave arrows and bow to You (nIku)?

C We hear (aTa) that when You shot (Esi) one (arrow) (okaTi) (okaTEsi), it multiplied as tens (padi), hundreds (nUrai) and thousands (veyyai) and, subdued (aNacenu) Your enemies (zatrulanu) (zatrulanaNacenaTa) by scattering (cikapikalADi) them; we hear that (aTa) even the Trinity (tri-mUrtulu) backed out (venuka tIsiri) (tIsiraTa) from protecing the crow (kAkini), who was later rendered deformed (in the eye) (vikaluni); we hear that (aTa) they (Your arrows/missiles) destroyed (saMhariJcenu) (saMhariJcenaTa) the dwellers of drumakulya (drumakulyula) at the behest of varuNa - the Lord (patikai) of all (sakala) rivers (nadI);

O Lord kOdaNDa pANi (one who wields kOdaNDa) whose fame (kIrti) is (galgina) well-known (prakTa)! O Lord praised (vinuta) by this tyAgarAja!

You (nIku)? O Moon born in the Ocean of Solar dynasty! Who gave arrows and bow to

Notes - P - cApamulu - this is how it is given in the books of TKG and TSV/AKG, However, in the books of CR and ATK, this is given as 'cApamu'. This needs to be checked. Any suggestions ??? C - okaTEsi - this is how it is given in all the books other than that of TKG, wherein it is given as 'okaTEsina'. This needs to be checked. Any suggestions ??? C - okaTEsi padi nUrai veyyai - The following verses from zrImad vAlmIki rAmAyaNa, AraNya kANDa - Chapter 31 - Words spoken by akampana to rAvaNa -

yEna yEna ca gacchanti rAkSasA bhayakarSitA: | | tEna tEna sma pazyanti rAmamEvAgrata: stithaM itthaM vinAzitaM tEna janasthAnaM tavAnagha | | 19, 20 ||

"Whatever way the ogres stricken with fear went they beheld rAma alone standing in front on that very way. In this manner, was Your janasthAna laid waste by him."

yudddha kANDa - Chapter 93 -

tE tu rAma sahasrANi raNE pazyanti rAkSasA: | puna: pazyanti kAkusthamEkamEva mahAhavE || 27 anIkaM daza sAhasraM rathAnAM vAtaraMhasAM aSTAdaza sahasrANi kuJjarANAM tarasvinAM| caturdaza sahasrANi sArOhANAM ca vAjinAM pUrNE zata sahasrE dvE rAkSasAnAM padAtinAM | divasasyASTabhAgEna zarairagnizikhOpamai: hatAnyEkEna rAmENa rakSasAM kAmarUpiNAM || 31 - 33 ||

"The aforesaid ogres for their part beheld thousands of rAma on the battle field, while at other times they saw only one rAma - a scion of kAkustha." (27) "In the eighth part of a day (one hour and a half) an army of ogres capable of changing their form at will, consisting of a myraid chariots possessing the swiftness of the wind, also eighteen thousand fleet-footed elephants, fourteen thousand horses with their riders, and a full two lakhs of ogres fighting on foot, was exterminated by zrI rAma single-handed with his arrows resembling tongues of fires." (31-33)

C - cikapikalADi - In all the books the word 'cakapakalADi' has been given. There are two similar words in telugu -(1) 'cikapika' meaning 'scatter', 'piecemeal', 'fragments' and (2) 'cekapika' meaning 'fierceness', 'troubling'. 'cikapika' seems to be appropriate in the context and the same has been adopted. Any suggestions ??? C- tIsiraTa - this is how it is given in all the books other than that of TKG, wherein it is given as 'tIsinAraTa'. This needs to be checked. Any suggestions ??? C - tri mUrtulu venuka tIsiraTa - The followering verses from zrImad vAlmIki rAmayaNa, sundara kANDa, chapter 38 are relevant -

anusRSTastadA kAkO jagAma vividhAM gatiM

trAnakAma imaM lOkaM sarvaM vai vicacAra ha || sa pitrA ca parityakta: sarvaizca paramarSibhi: trIMIIOkAN samparikramya tamEva zaraNam gata: || 31, 32 ||

"Seeking protection when given chase to (by the missile), the crow then sought various asylums and thus actually ranged this whole universe: so it is said. Having duly travelled through all the three worlds, nay, deserted by his father (indra) all the great RSis, he sought zrI rAma alone as his refuge."

C - drumakulya - This refers to zrImad vAlmIki rAmayaNa, yuddha kANDa, Chapter 22, verses 30 to 40. Sinful marauders of terrible aspects and deeds (AbhIras) dwelling the region of drumakulya - aka - marukAntAra (present day Marwar, Bikaner and Rajasthan were destroyed by the brahmAstra of zrI rAma which was originally discharged against Lord of Oceans. This was done at the behest of Lord of Oceans. To know more about AbhIras please visit website - http://vedabase.net/sb/2/4/18/en C - tyAgarAja vinuta - this is how it is given in all the books other than that of TKG, wherein it is given as 'tyAgarAja nuta'. This needs to be checked. Any suggestions ???

kArubAru-mukhAri

In the kRti 'kArubAru sEyuvAru' - rAga mukhAri, zrI tyAgarAja praises the reign of zrI rAma.

P kArubAru sEyuvAru galarE nIvale sAkEta nagarini

UrivAru dEza janulu vara munul- (u)ppoGgucunu bhAvukul(a)yyE (kAru)

C nelaku mUDu vAnal(a)khila vidyala nErpu kaligi dIrgh(A)yuvu kaligi calamu garva rahitulu gA lEdA sAdhu tyAgarAja vinuta rAma (kAru)

Gist O Lord rAma praised by this pious tyAgarAja! There is none like You to rule over the town of sAkEta. There is none like You to rule over the town of sAkEta such that the people of the town, the citizens of the country and the blessed sages could become exultingly fortunate. Being bestowed with three spells of rains every month, attaining proficiency in all spheres of knowledge and attaining a long life, did they not remain without trickery and arrogance?

Word-by-word Meaning

P There is none (galarE) like You (nIvale) to rule (kArubAru sEyuvAru) over the town (nagaru) (nagarini) of sAkEta.

A There is none like You to rule over the town of sAkEta such that - the people of the town (UrivAru), the citizens (janulu) of the country (dEza), and the blessed (vara) sages (munulu) could become (ayyE) exultingly

(uppoGgucu) (literally swelling with pride) (munuluppoGgucu) fortunate (bhAvukulu) (bhAvukulayyE).

C Being bestowed (kaligi) with three (mUDu) spells of rains (vAnalu) every month (nelaku), attaining (kaligi) proficiency (nErpu) in all spheres (akhila) (vAnalakhila) of knowledge (vidyala) and attaining (kaligi) a long (dIrgha) life (Ayuvu) (dIrghAyuvu), did they (people) not (lEdA) remain (gA) without (rahitulu) (literally bereft of) trickery (calamu) and arrogance (garva)? O Lord rAma praised (vinuta) by this pious (sAdhu) tyAgarAja! there is none like You to rule over the town of sAkEta.

Notes - P - karubAru - this word is not found in the Dictionary. It is derived from urdu word 'kar-o-bar' meaning Work, labour, business, affairs, dealings, transactions etc. This urdu word is derived from saMskRta root 'kR'. please visit web site for urdu words - http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?p.5:46.platts C - nelaku mUDu vAnalu -In tamizh, this is called 'mummAri'. Please refer to ANDAL tiruppAvai ' OGgi ulagaLanda' wherein she describes the benefits of singing the praise of the Lord. zrI tyAgarAja has brought, in condensed form, the description of the reign of zrI rAma, contained in zrImad vAlmIki rAmayaNa - yuddha kANDa, Chapter 128 (rAma paTTAbhiSEkaM), verses 98 - 106. The description of 'mummAri' - three rains in a month - is given in tamizh treatise 'vivEka cintAmaNi', verse 26 as under -

26. vEdamOdiya vEdiyark kOrmazhai nIdimannar neRiyinuk kOrmazhai mAdar kaRpuDai mangaiyark kOrmazhai mAdamUnRu mazhaiyenap peyyumE

27. வேதமோதிய வேதியர்க் கோர்மழை நீதிமன்னர் நெறியினுக் கோர்மழை மாதர் கற்புடை மங்கையர்க் கோர்மழை மாதமூன்று மழையெனப் பெய்யுமே

"One rain for the sake those brahmins who are well-versed in vEdas; one rain for the sake of those kings who follow the path of righteous conduct; one rain for the sake of those women who are virtuous by conduct - thus thrice it rains in a month." - Source - http://kuravanji.com/?cat=24&paged=9

C - calamu - this is how it is given in all the books and the meaning derived is 'intrigue'. There are two similar words in telugu (1) 'calamu' - meaning 'trembling', 'unsteady' etc, and (2) 'chalamu' meaning - 'trick', 'strategem'. In the present context, the second word is appropriate. However, in many of the tyAgarAja kRtis 'calamu' is used to mean 'chalamu'. This needs to be checked. Any suggestions ???

talacinantanE-mukhAri

In the kRti 'talacinantanE nA' - rAga mukhAri, zrI tyAgarAja extols the greatness of zrI rAma.

P talacin(a)ntanE nA tanuv(E)mO jhall(a)nerA

A jalaja vairi dhar(A)di vidh(I)ndrula celimi pUjal(a)ndina ninu nE (talaci)

C1 rOTiki kaTTa tagina nI lIlalu mUTik(e)kkuvaina nIdu guNamulu kOTi madana lAvaNyamu(1)aina sATi gAni divya rUpamunu (talaci)

C2 nidr(A)lasya rahita zrI rama bhadr(A)nilaja sulabha saMsArac- chidr(A)rtini tIrcu zaktini vidhi rudr(A)dula nutamau caritambunu (talaci)

C3 pAda vijita muni taruNI zApa mOda tyAgarAja vinuta dharApa nAda brahmAnanda rUpa vEda sAramau nAmadhEyamunu (talaci)

Gist O Lord zrI rAma who is bereft of sleep and tiredness! O Lord who is easily accessible to the blessed AJjanEya! O Lord who removed the curse of ahalyA by Your feet! O Lord praised by this delighted tyAgarAja! O Ruler of the Earth (OR O Consort of bhU-dEvi! O Embodiment of Supreme Bilss of nAda! (OR) O Supreme Lord manifesting as nAda! O Embodiment of Bliss! The moment I think (of You), my body is quite thrilled. My body is quite thrilled the moment I think of You, who got the friendship and worship of Lord ziva, brahmA, indra and others. My body is quite thrilled the moment I think of (a) Your divine sports of subjecting Yourself to be bound to a mortar, (b) Your virtues which are loftier than those of Trinity, (c) Your divine form which cannot be equalled by the beauty of even a crore cupids, (d) Your might in relieving the distress of those pierced by the Worldly Existence, (e) Your conduct praised even by brahmA, ziva and others, and (f) Your name which is the essence of the vEdas.

Word-by-word Meaning

P The moment (antanE) I think (talacina) (talacinantanE) (of You), my (nA) body (tanuvu) is quite (EmO) thrilled (jhallanerA).

A My body is quite thrilled the moment I (nE) think of You (ninu), who - got (andina) the friendship (celimi) and worship (pUjalu) (pUjalandina) of Lord ziva - the wearer (dhara) of (digit) of moon - the enemy (vairi) of lotus (jalaja), brahmA (vidhi), indra (vidhIndrula) and others (Adi) (dharAdi).

C1 My body is quite thrilled the moment I think of - Your (nI) divine sports (lIlalu) of subjecting (tagina) Yourself to be bound (kaTTa) to a mortar (rOlu) (rOTiki), Your (nIdu) virtues (guNamulu) which are loftier (ekkuvaina) than those of Trinity (mUTiki), and Your divine (divya) form (rUpamunu) which cannot (gAni) be equalled (sATi) by the beauty (lAvaNyamulu) of even (aina) (lAvaNyamulaina) a crore (kOTi) cupids (madana).

C2 O Lord zrI rAma who is bereft (rahita) of sleep (nidra) and tiredness (Alasya) (nidrAlasya) (literally sloth)! O Lord who is easily accessible (sulabha) to the blessed (bhadra) AJjanEya - the son of vAyu (anilaja) (bhadrAnilaja)! my body is quite thrilled the moment I think of - Your might (zaktini) in relieving (tIrcu) the distress (Artini) of those pierced (chidra) by the Worldly Existence (saMsAra) (saMsAracchidrArtini), and Your conduct (caritambunu) praised (nutamau) even by brahmA (vidhi), ziva (rudra) and others (Adi) (rudrAdula).

C3 O Lord who removed (vijita) the curse (zApa) of ahalyA - wife (tarunI) of sage (muni) gautama - by Your feet (pAda)! O Lord praised (vinuta) by this delighted (mOda) tyAgarAja! O Ruler (pa) of the Earth (dharA) (dharApa) (OR O Consort of bhU-dEvi)! O Embodiment (rUpa) of Supreme Bilss (brahmAnanda) of nAda! (OR) O Supreme Lord (brahma) manifesting as nAda! O Embodiment (rUpa) of Bliss (Ananda)! my body is quite thrilled the moment I think of Your name (nAmadhEyamunu) which is the essence (sAramau) of the vEdas.

Notes - P - jhallane - this is how it is given in the book of CR; in all other books it is given as 'jallane'. According to telugu dictionaries 'zallu' or 'dzallu' (third form of 'j') are the correct words. As the third form of 'j' is not available, 'jhallu' 'jhallane' has been adopted. Any suggestions ??? C1 - rOTiki kaTTa - Refers to episode where yazOdA tied zrI kRSNa to a mortar - zrImad bhAgavataM - Book 10 - Chapter 9. C1 - lAvaNyamulaina - this is how it is given in all the books other than that of TKG, wherein it is given as 'lAvaNyamunaina'. This needs to be checked. Any suggestions ??? C2 - nidrAlasya rahita - Refers to zrImad vAlmIki rAmAyaNa - bAla kANDa - Chapter 22 wherein sage vizvAmitra initiates the Lord and lakSmaNa in

hunger. the mantra called balA atibalA by chanting which one can overcome sleep and

C2 - rudrAdula - this is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'zakrAdula'. This needs to be checked. Any suggestions ??? C3 - pAda vijita muni taruNI zApa - Refers to zrImad vAlmIki rAmayaNa - bAlakANDa - Chapter 49. C3 - dharApa - though this has been translated 'ruler of Earth', in my humble opinion, 'Consort of bhU dEvi' may also be suitable. Any suggestions ??? C3 - nAda brahmAnanda rUpa - Though this may be taken as a single phrase, in my humble opinion, it should be split as nAda brahma and Ananda rUpa. Any suggestions ???

Emani pogaDudurA-vIravasanta

In the kRti 'Emani pogaDudurA' - rAga vIravasanta, zrI tyAgarAja extols the greatness of the Lord.

P Emani pogaDudurA zrI rAma ninn(Emani)

A zrIman-nabhOmaNi vaMza lalAma bhuvana vAsi mA rAma ninn(Emani)

C zivuniki tAmasa guNam(i)cci kamala

bhavuniki rAjasa guNam(o)sagi zacI dhavuni garva hRdayunigA jEsina dAzarathI tyAgarAja vinuta ninn(Emani)

Gist O Our Lord zrI rAma - the Distinguished One of the Solar dynasty, residing in this Earth, praised by tyAgarAja! How shall I extol You who bestowed the quality of inertia to Lord ziva, the quality of action to brahmA and made indra proudy!

Word-by-word Meaning

P O Lord zrI rAma! how (Emani) shall I extol (pogaDudurA) You (ninnu)?

A O The Distinguished One (lalAma) (literally the auspicious mark on the forehead) of the Solar - the jewel (maNi) of the blessed (zrIman) sky (nabhO) (zrImannabhOmani) - dynasty (vaMza)! O Our (mA) Lord rAma residing (vAsi) in this Earth (bhuvana)! how shall I extol You (ninnu)?

C O Lord zrI rAma - son of King dazaratha (dAzarathI), praised (vinuta) by this tyAgrarAja who - having bestowed (icci) the quality (guNamu) (guNamicci) of inertia (tAmasa) to Lord ziva (zivuniki), having bestowed (osagi) the quality (guNamu) (guNamosagi) of action (rAjasa) to brahmA - abiding (bhavuDu) (bhavuniki) in the Lotus (kamala), made (jEsina) indra - husband (dhavuni) of zacI the proud (garva) hearted (hRdaya) (hRdayunigA)! how shall I extol You (ninnu)?

Notes - General - In the book of TSV/AKG, it has been stated that after assigning tAmasa and rAjasa qualities to ziva and brahmA respectively, zrI rAma retained 'sattva' guNa Himself. This seems to be an appropriate observation.

oka mATa-harikAmbhOji

In the kRti 'oka mATa oka bANa' - rAga harikAmbhOji, zrI tyAgarAja praises the qualities of the Lord.

P oka mATa oka bANam- (o)ka patnI vratuDE manasA

A oka cittamu kalavADE oka nADunu maravakavE (oka)

C cira jIvitvamu nirjara vara mOkSam(o)saGgunE dhara baragE dEvuDE tyAgarAja nutuDu (oka)

Gist O My Mind! Lord zrI rAma - praised by this tyAgarAja is vowed to one Word, one arrow and one wife. He has unwavering mind (OR He is single willed);

He confers long-life and the blessed state of emancipation; He is the God effulgent on this Earth. Never forget Him.

Word-by-word Meaning

P O My Mind (manasA)! Lord zrI rAma is vowed (vratuDE) to one (oka) Word (mATa), one (oka) arrow (bANamu) and one (oka) (bANamoka) wife (patnI).

A He has (kalavADE) unwavering (oka) (literally one) mind (cittamu) (OR single (oka) willed (cittamu)); never (oka nADunu) (literally not even one day) forget (maravakavE) Him; O My Mind! Lord zrI rAma is vowed to one word, one arrow and one wife.

C He confers (osaGgunE) long-life (cira jIvitvamu) and non-decaying (nirjara) blessed (vara) state of emancipation (mOkSamu) (mOkSamosaGgunE); He is the God (dEvuDE) effulgent (baragE) on this Earth (dhara); O My Mind! Lord zrI rAma - praised (nutuDu) by this tyAgarAja - is vowed to one word, one arrow and one wife.

Notes - P - oka bANamu - this may be translated as 'single aim' or 'never failing in one's aim'. P - oka patNI - One of the reasons for which zrI rAma is called 'maryAda puruSOttama' is his vow for single wife. This is one of 'limits' (maryAda) set by zrI rAma as opposed to even his own father - dazaratha - who is stated to have had 60,000 wives other than 4 queens. A - oka cittamu - 'cittamu' also means 'will'. In viSNu sahasra nAma, one of the names of the Lord is 'siddha sankalpa:' (253) "Siddhasankalpah -Sankalpa means "intellectual willing and wishing". One who gains all that He wishes for, or One who immediately gains what He wills is called Siddha-sankalpah. Ordinarily we fail to gain what we demand because of the disintegration within ourselves. The Lord, the Perfect, is One who instantaneously gains all that He wishes; hence the Upanishads define Him as the Satya Sankalpavaan." - Source - http://www.mypurohith.com

C - cira jIvitvamu - This is how it is given in the book of TSV/AKG. In the book of books of TKG and CR, this is given as 'ciraJjIvitvamu'; in the book of TKG, 'cirajIvitvamu' is given as an alternative. According to Sanskrit Dictionary ' cirajIvin' is the correct word. However, as per Telugu dictionary, both 'cira jIvi' and 'ciraJjIvi' are correct. This needs to be checked. Any suggestions ??? C - mOkSamu - this is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'saukhyamu'; in the book of TKG, 'saukhyamu' is given as an alternative. If 'saukhyamu' is correct, then 'nirjara vara saukhyamu', would mean 'heavenly comfort'. In my opinion, it is doubtful whether zrI tyAgarAja would ever commend 'heavenly comfort' as a goal. Therefore, 'mOkSamu' seems to be the appropriate word. This needs to be checked. Any suggestions ??? C - cira jIvitvamu nirjara vara mOkSamu - zrI tyAgarAja seems to mean 'bhukti' and 'mukti' here. C - baragE - this is how it is given in the books of TKG and TSV/AKG; however, in the book of CR, this is given as 'baragu'. This needs to be checked. Any suggestions ???

sarasa sAma dAna-kApinArAyaNi

In the kRti 'sarasa sAma dAna' - rAga kApinArAyaNi, zrI tyAgarAja extols the Lord about the way He dealt with rAvaNa.

P sarasa sAma dAna bhEda daNDa catura sATi daivam(e)varE brOvavE

A parama zAmbhav(A)grEsaruND(a)gucu palku rAvaNuDu teliya lEka pOye (sarasa)

C hitavu mATal(e)ntO bAga palkitivi satamugAn(a)yOdhyan(i)ttun(a)NTivi nata sahOdaruni rAju cEsi rAka hatamu jEsitivi tyAgarAja nuta (sarasa)

Gist O Elegant Lord who is adept in the four-fold actions (of rAja dharma) - conciliation, gift or bribe, creation of dissension and punishment! O Lord praised by this tyAgarAja! rAvaNa being the eminent devotee of the great Lord ziva, could not understand Your words! You nicely conveyed much beneficial words; You said that 'I shall offer even ayOdhyA for ever'; as he (rAvaNa) did not listen even after making vibhISaNa - his brother who supplicated before You - as King of laGkA, You ultimately slayed him; Which God is equal to You? deign to protect me.

Word-by-word meaning

P O Elegant Lord (sarasa) who is adept (catura) in the four-fold actions (of rAja dharma) - conciliation (sAma), gift or bribe (dAna), creation of dissension (bhEda) and punishment (daNDa)! which (evarE) God (daivamu) (daivamevarE) is equal (sATi) to You? deign to protect (brOvavE) me.

A But, rAvaNa (rAvaNuDu) being (agucu) the eminent (agrEsaruNDu) devotee of the great (parama) (literally supreme) Lord ziva (zAmbhava) (literally related or belonging to zambhu) (zAmbhavAgrEsaruNDagucu), could not (lEka pOye) understand (teliya) Your words (palku)! O Elegant Lord who is adept in the four-fold actions (of rAja dharma) - conciliation, gift or bribe, creation of dissension and punishment! which God is equal to You? deign to protect me.

C You conveyed (palkitivi) (literally uttered) well (bAga) very (entO) beneficial (hitavu) words (mATalu) (mATalentO); You said (aNTivi) that 'I shall offer (ittunu) even ayOdhyA (ayOdhyanu) for ever' (satamugAnu) (satamugAnayOdhyAnittunaNTivi); as he (rAvaNa) did not listen (rAka) (literally come) even after making (cEsi) vibhISaNa - his brother (sahOdara) (sahOdaruni) who supplicated (nata) before You - as King (rAju) of laGkA, You ultimately slayed (hatamu jEsitivi) him; O Lord praised (nuta) by this tyAgarAja! O Elegant Lord who is adept in the four-fold actions (of rAja dharma) - conciliation, gift or bribe, creation of dissension and punishment! which God is equal to You? deign to protect me.

Notes P - sAma dAna bhEda daNDa - Four-fold method of rAja dharma in dealing with enemy - conciliation, gifts/bribe, sowing dissensions and war/punishment. - please refer to dEvi bhAgavataM, Book 1, Chapter 7 - http:// www.sacred-texts.com/hin/db/bko1ch07.htm P - dAna - bhEda - As brought in the note on caraNa, it is not clear whether zrI rAma did actually entice rAvaNa by offering ayOdhyA. vibhISaNa sought asylum of the the Lord voluntarily and this would not amount to 'creating dissension'. Therefore, as per zrImad vAlmIki rAmAyaNa, zrI rAma did not resort to 'dAna' or 'bhEda' - but only 'sAma' and 'daNDa'. C - satamugAnayOdhyanittunu - 'I shall give you ayOdhya for ever' - the purported statement of zrI rAma, addressed to rAvaNa, is not found in zrImad vAlmIki rAmAyaNa. In sundara kANDa, AJjanEya, after seeing sItA, assumes himself the task of meeting rAvaNa; in the Court of rAvaNa, AJjanEya does not make any such statement (of giving even ayOdhya to rAvaNa). Subsequently, in yuddha kANDa, zrI rAma despatches aGgada (son of vAli) as a messenger to rAvaNa to ask him to return sItA; even here, there is no such mention of ayOdhyA being bestowed on rAvaNa. Therefore, the source of the statement of zrI tyAgarAja is not traceable. Any suggestions ???

kadaluvADu-nArAyaNagauLa

In the kRti 'kadalE vADu gADE' - rAga nArAyaNagauLa, zrI tyAgarAja extols the greatness of Lord.

P kadaluvADu kADE rAmuDu kathal(e)nnO kalavADE

A modalu tAn(ai)nADE tuda modalu lEnivAD(ai)nADE (kadalu)

C kalpanal(e)nnaDu lEdu saGkalpamulE kalavADu zESa talpa zayanuDE vADu zrI tyAgarAja nutuD(ai)nADu (kadalu)

Gist zrI rAma is the immovable Lord - not One who ever moves; He has numerous stories about His incarnations. He has become the origin - primal cause; He has become the One who has neither beginning nor ending. Never is there any imagination or fancies in Him; He has only volitions; He reclines on the couch of zESa; He has become the One praised by this tyAgarAja.

Word-by-word Meaning

P zrI rAma (rAmuDu) is the immovable Lord - not (kADE) One (vADu) who ever moves (kadalu); He (vADE) has (kala) numerous (ennO) stories (kathalu) (kathalennO) about His incarnations.

A He (tAnu) has become (ainADE) (tAnainADE) the origin - primal cause (moDalu); He has become (ainADE) the One who (vADu) (vADainADE) has neither (lEni) beginning (modalu) nor ending (tuda);

zrI rAma is the immovable Lord; He has numerous stories about His incarnations.

C Never is there (ennaDu lEdu) any imagination or fancies (kalpanalu) (kalpanennaDu) in Him; He has (kalavADu) only volitions (saGkalpamulE); He reclines (zayanuDE) on the couch (talpa) of zESa; He has become (ainADu) the One praised (nutuDu) (nutuDainADu) by this tyAgarAja; zrI rAma is the immovable Lord; He has numerous stories about His incarnations.

Notes - General - Endings of words 'kadalu', modalu', 'nutuDainADu' are as given in all the books other than that of TKG, where all these words end with 'E' (kadalE, modalE, nutuDainADE). This needs to be checked. Any suggestions ??? P - kadaluvADu kADE - The appropriate saMskRta words are 'acala', 'kUTastha', 'sthANu' A - modalu tAnainADE - the appropriate saMskRta word is 'AdimUla' A - tuda modalu lEnivADainADE - the appropriate saMskRta words are - 'Adyanta rahita'. C - saGkalpamu kalavADu - The Supreme Lord is called (among many other names) as 'satya kAma' and 'satya saGkalpa'. viSNu sahasranAmaM (253) - 'siddha saGkalpa:' - "Sankalpa means 'intellectual willing and wishing'. One who gains all that He wishes for, or One who immediately gains what He wills is called Siddha-sankalpah. Ordinarily we fail to gain what we demand because of the disintegration within ourselves. The Lord, the Perfect, is One who instantaneously gains all that He wishes; hence the Upanishads define Him as the Satya Sankalpavaan." (Meanings: based upon the commentary of Shankaracharya) Source - http://www.mypurohith.com C - saGkalpa - The saGkalpa of the Supreme Lord (Or Izvara) is called 'satya or siddha'. On the other hand saGkalpa (resolve) of man which is always with a motive is decried as being the source of bondage. The following verse from zrImad-bhagavad-gItA, Chapter 6 refers -

saGkalpaprabhavAnkAmAMstyaktvA sarvAnazESata: | manasaivEndriyagrAmaM viniyamya samantata: | | 24 |

"Abandoning without reserve all desires born of saGkalpa, and completely restrining by the mind alone, the whole group of senses from their objects in all directions ...... "; (Continued in Next verse) (Translation by Swami Swarupananda)

C - zESa - zESa and zESatvam have been briefly defined in the site - http://www.radioramanuja.com/articles/12.html

paluku kaNDa-navarasakannaDa

In the kRti 'paluku kaNDa cakkera' - rAga navarasakannaDa, zrI tyAgarAja describes the sweetness of the words of the Lord.

P paluku kaNDa cakkeranu kErunE paNatulAra jUDarE

A koluvu kUTamunanu kolucu vArini pilici dAzarathi prEma mIra palikE (paluku)

C surula kAminI maNula gAnam- (A)daraNan(A)lakiJcucunu zRGgAra rasa yukta vAra ramaNul(A)Da jUci sarasa tyAgarAjunitOnu pogaDE (paluku)

Gist The words (spoken by the Lord) would surpass the (sweetness of) sugar- candy; behold, O Maidens! The words spoken by Lord rAma calling with great love those who are serving Him in the Assembly hall, would surpass the sweetness of sugar-candy. Listening kindly to the music of best of celestial women and watching as the charming (endowed with the flavour of love) dancing girls dance, the nice words of praise uttered by Lord rAma to this tyAgarAja, would surpass the sweetness of sugar candy.

Word-by-word Meaning

P The words (paluku) (spoken by the Lord) would surpass (kErunE) (literally deride) the (sweetness of) sugar-candy (kaNDa cakkeranu); behold (jUDarE), O Maidens (paNatulAra)!

A (dAzarathi) - The words spoken (palikE) by Lord rAma - son of King dazaratha

calling (pilici) with great (mIra) love (prEma) those (vArini) who are serving (kolucu) Him in the Assembly (koluvu) hall (kUTamunanu), would surpass the sweetness of sugar-candy; behold, O Maidens!

C Listening (AlakiJcucunu) kindly (AdaraNanu) to the music (gAnamu) (gAnamAdaraNanAlakiJcucunu) of best (maNulu) of celestial (surula) women (kAminI) and watching (jUci) as the charming - endowed (yukta) with the flavour (rasa) of love (zRgAra) - dancing girls (vAra ramaNulu) dance (ADa), the nice (sarasa) words of praise (pogaDE) uttered by Lord rAma to this tyAgarAja (tyAgarAjanitOnu), would surpass the sweetness of sugar candy; behold, O Maidens!

Notes - General - This kRti is in the nAyaki bhAva. P - paNatulAra - This is how it is given in all the books. In the book of TKG, the meaning derived is 'maids' and in the book of TSV/AKG, 'friends'. However, as per telugu dictionary, 'paNati' does not have any such meaning. Therefore, assuming the meaning is correct, a suitable word for 'woman' or similar words is needed here. Looking from rhyme point of view, words starting with 'p' seems to be appropriate. There are three words in Telugu - 'polati', 'paDati' and 'paDucu' meaning 'woman' or 'damsel'. 'paDatulAra' seems nearest to the word 'paNatulAra'. A - palikE - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'paluku'. In the present context 'palikE' seems to be appropriate. This needs to be checked. Any suggestions? C - pogaDE - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'pogaDu'. This needs to be checked. Any suggestions? C - zRGgAra rasa - nava rasa - zRGgAra - love, vIra - valour, bIbhatsa - disgust, raudra - anger, hAsya - mirth, bhayAnaka - terror, karuNa - pity, adbhuta

• wonder, zAnta - tranquility; in some places, vAtsalya - parental fondness is also taken as the tenth rasa. C - vAra ramaNulu - the dEva dAsis nominated in earlier times for dancing in the temples. C - tyAgarAjunitOnu - this is how it is given in the books of TSV/AKG and CR. In the books of TKG and ATK, this is given as 'tyAgarAja nutinitOnu'. However, the meaning derived is 'with tyAgarAja'. Therefore, 'nutunitOnu' does not seem to be correct. This needs to be checked. Any suggestions.

ramiJcuvArevarurA-supOSiNi

In the kRti 'ramiJcuvArevarurA' - rAga supOSiNi, zrI tyAgarAja extols the true significance of the name of the Lord.

P ramiJcuvAr(e)varurA ragh(U)ttamA ninu vinA

A zam(A)di SaD-guNa gaNA sakala bhuvana janulalO (rami)

C rAma(y)anE su-marmamu rama(y)anE zarmamu lasa(d)amara varulak(a)bbenO tyAgarAja sannuta (rami)

Gist O Most Eminent of the raghus! O Lord endowed with the series of six- fold virtues beginning with control of mind! O Lord well-praised by this tyAgarAja! Without You, whoever would attain bliss? Without You, whoever among people in all the Worlds would attain bliss? Were even the effulgent celestial personages able to perceive the high secret of the word 'rAma' and the (consequent) delight called 'rama'?

Word-by-word Meaning

P O Most Eminent (uttama) of the raghus (raghu) (raghUttamA)! Without (vinA) You (ninu), whoever (evarurA) would attain bliss (ramiJcuvAru) (literally be delighted) (ramiJcuvArevaruA)?

A O Lord endowed with the series (gaNA) of six-fold (SaD) virtues (guNa) beginning with (Adi) control of mind (zama) (zamAdi)! O Most Eminent of the raghus! Without You, whoever among people (janulalO) in all (sakala) the Worlds (bhuvana) would attain bliss?

C Were even the effulgent (lasat) celestial (amara) (lasadamara) personages (varulaku) able to perceive (abbenO) (literally attain) (varulakabbenO) the high (su) secret (marmamu) of the word (anE) 'rAma' (rAmayanE) and the (consequent) delight (bliss) (zarmamu) called (anE) 'rama' (ramayanE)? O Lord well-praised (sannuta) by this tyAgarAja! O Most Eminent of the raghus! Without You, whoever would attain bliss?

Notes -

A - zamAdi SaDguNa - Six Virtues - zama - control upon his own mind; dama - control upon his physical body; titikSa - forbearence for the odds and evens of the nature; samAdhAna - equanimity of all beings and having a sympathetic mind; uparati - indifference with a sAkSi type of mind; zraddha - sincere adherence to the words of guru and zAstrAs, by word and deed. Source - http://lists.advaita-vedanta.org/archives/advaita-1/2005-January/014664.html Please refer to declaration of zrI rama in zrImad vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapter 18, verse 20 -

nAhamarthaparO dEvi lOkamAvastumutsahE viddhi mAmRSibhistulyaM 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 the RSis."

C - rAmayanE sumarmamu ramayanE zarmamu - this is how it is given in all the books other than that TKG, wherein it is given as 'ramyanE sumarmamu rAmayanE zarmamu'; the adopted version is given as an alternative in that book. C - rAma - Please refer to the discourse of kAJci paramAcArya candrazEkharEndra sarasvati on the true significance of word 'rAma'. Source - http://www.geocities.com/Athens/Rhodes/2952/mantra3.html C - ramayanE zarmamu - the delight called 'rama' - consequent on knowing the high secret of the word 'rAma'. Please refer to zrImad vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapter 17, verse 14 -

yazca rAmaM na pazyEttu yaM ca rAmO na pazyati ninditaH sarva lOkESu svAtmApyEnaM vigarhatE || 14 ||

"He who did not behold zrI rAma and whom zrI rAma did not notice was indeed despised in the eyes of all men; even his own self would reproach him."

ElAvatAra-mukhAri

In the kRti 'ElAvatAramettukoNTivi' - rAga mukhAri or sAlakabhairavi, zrI tyAgarAja ecstatically wonders about the purpose of the incarnation of the Lord.

P El(A)vatAram(e)ttukoNTivi Emi kAraNamu rAmuDai

A Alamu sEyuTakA ayOdhya pAlana sEyuTakA O rAghava (Ela)

C yOgulu jUcuT(a)ndukA bhava rOgula brOcuT(a)ndukA zata rAga ratna mAlikalu raciJcina tyAga- rAjuku varam(o)saguT(a)ndukA (Ela)

Gist O Lord rAghava! Why did You incarnate as Lord rAma? What is the reason? Is it for waging war? Or is it for ruling over ayOdhyA? Is it for the purpose that the ascetics could behold You? or is it for the purpose of protecting those afflicted by the disease of Worldly Existence? or is it

for the purpose of bestowing boon on this tyAgarAja who composed garlands of hundreds of rAgas?

Word-by-word Meaning

P Why (Ela) did You incarnate (avatAramu ettukoNTivi)

(kAraNamu)? (ElAvatAramettukoNTivi) as Lord rAma (rAmuDai)? What (Emi) is the reason

A Is it for waging (sEyuTakA) (literally do) war (Alamu)? Or is it for ruling (pAlana sEyuTakA) over ayOdhyA (ayOdhya)? O Lord rAghava! Why did You incarnate as Lord rAma? What is the reason?

C Is it for the purpose (andukA) that the ascetics (yOgulu) could behold (jUcuTa) (jUcuTandukA) You? or is it for the purpose (andukA) of protecting (brOcuTa) (brOcuTandukA) those afflicted by the disease (rOgula) of Worldly Existence (bhava)? or is it for the purpose (andukA) of bestowing (osaguTa) boon (varamu) (varamosaguTandukA) on this tyAgarAja (tyAgarAjuku) who composed (raciJcina) garlands (mAlikalu) of hundreds (zata) of exquisite (ratna) (literally precious stones) rAgas? why did You incarnate as Lord rAma? what is the reason?

Notes - C - yOgulu jUcuTandukA - meaning 'in order to be beheld by yOgis' - this is how it is given in all the books other than that of TKG wherein it is given as 'yOgulanu jUcuTakA' - meaning 'to look up the yOgis'. The meaning derived in the book of TKG is that 'to communicate with yOgis'. In the books of CR and TSV/AKG, the meaning derived is 'to enable yOgis to behold You'. From vAlmIki rAmayaNa it is clear that the sages and ascetics were anxiously waiting for zrI rAma to relieve their problems with rAkSasas. Therefore, it is in the interest of the yOgis that zrI rAma embodied and not vice-versa. Please also refer to kRti 'muddu mOmu' rAga sUryakAntaM wherein zrI tyAgarAja describes the ecstasy of the ascetics in beholding the Lord. This needs to be checked. Any suggestions ??? C - jUcuTandukA - brOcutandukA - varamoguTandukA - these words are as given in all the books other than that of TKG, wherein these are given as 'jUcutakA', 'brOcuTakA' and varamosaGguTakA'. This needs to be checked. Any suggestions ???

para lOka sAdhanamE-pUrikalyANi

In the kRti 'paralOka sAdanamE manasA' - rAga pUrikalyANi, zrI tyAgarAja addresses his mind and states that chanting of name of zrI rAma will deliver one from the clutches of saMsAra.

P para lOka sAdhanamE manasA

smara lObha mOh(A)di pApulanu smariyiJcakE zrI rAma bhajana (para)

C janan(A)di rOga bhay(A)dulacE jagamandu kalgu dur(A)salacE tanay(A)di bAndhavula bhramacE

tagalan(I)du tyAgarAja nutuni bhajana (para)

Gist O My Mind! The collective singing of praises of zrI rAma - praised by this tyAgarAja - is indeed the means (of attaining) the future World (of non- return). Do not think of (actions leading to) the enemies like desire, greed, obsession etc. It (collective singing) will not allow You to get caught in the snare of - (a) the great dreads called (repeated) birth, disease etc, (b) the evilsome temptations that exist in the World and (c) the bewilderment caused by relationships like offspring etc.

Word-by-word Meaning

P O My Mind (manasA)! The collective singing of praises (bhajana) of zrI rAma is indeed the (sure) means (sAdhanamE) (of attaining) the future (para) (literally other) World (of non-return) (1Oka).

A O My Mind! Do not think (smariyiJcakE) of (actions leading to) the enemies (pApulu) (literally sinners) like desire (smara) (literally lust), greed (lObha), obsession (mOha) etc (Adi) (mOhAdi); The collective singing (bhajana) of praises of zrI rAma is indeed the sure means of attaining the future World (of non-return).

C The collective singing of the praises (bhajana) of zrI rAma - praised (nutuni) by this tyAgarAja - will not allow (Idu) You to get caught (tagulanu) (tagulanIdu) in the snare (cE) (literally hands) of - the great dreads (bhayAdula) (bhayaAdulacE) called (repeated) birth (janana), disease (rOga) etc (Adi) (jananAdi), the evilsome temptations (durAsala) (durAsalacE) that exist (kalgu) in (andu) the World (jagamu) (jagamandu) and the bewilderment (bhrama) (bhramacE) caused by relationships (bhAndavula) like offspring (tanaya) (literally sons) etc (Adi) (tanayAdi); therefore, it is indeed the sure means of attaining the future World (of non-return).

Notes - A - smara lObha - the word 'smara' means 'remember' and 'lust'. It seems zrI tyAgarAja has used this word (smara) to mean 'kAma'. If such a meaning is taken, 'kAma, lObha, mOha etc' to mean the six enemies kAma, krOdha, lObha, mOha, mada, mAtsarya. Otherwise, the word 'smara' will need to be translated as the cautionary word 'Remember!'. Any suggestions ???

sItamma mAyamma-vasanta

In the kRti 'sItamma mAyamma' - rAga vasanta zrI tyAgarAja states all the great bhaktas are his most intimate relatives.

P sItamma mAyamma zrI rAmuDu mA taNDri

A vAt(A)tmaja saumitri vainatEya ripu mardana dhata bharat(A)dulu sOdarulu mAku O manasA (sItamma)

C param(E)za vasiSTha parAzara nArada zaunaka zuka sura pati gautama lamb(O)dara guha sanak(A)dulu

dhara nija bhAgavat(A)grEsarul(e)varO vAr(e)llanu vara tyAgarAjuniki parama bandhavulu manasA (sItamma)

Gist O My Mind! sItamma is our mother and zrI rAma is our father. AJjanEya, lakSmaNa, garuDa, zatrughna, brahmA, bharata and others are our brothers. Lord ziva, sages vasiSTha, parAzara, nArada, zaunaka and zuka, indra, sage gautama, Lord gaNeza, Lord subrahmaNya, sage sanaka and others, and all those whoever are true and foremost of devotees on the earth, are the most close relatives to this blessed tyAgarAja.

Word-by-word Meaning

P sItamma is our mother (mAyamma) and zrI rAma (rAmudu) is our (mA) father (taNDri).

A O My Mind! AJjanEya - mindborn (Atmaja) of Wind God (vAta) (vAtAtmaja), lakSmaNa - son of sumitrA (saumitri), garuDa - son of vinatA (vainatEya), zatrughna - vanquisher (mardana) of enemies (ripu), brahmA (dhata), bharata and others (Adulu) (bharatAdulu) are our (mAku) brothers (sOdarulu); sItamma is our mother and zrI rAma is our father.

C O My Mind! Lord ziva (paramEza), sages vasiSTha, parAzara, nArada, zaunaka and zuka, indra - Lord (pati) of celestials (sura), sage gautama, Lord gaNeza - protruberant (lamba) bellied (udara) (lambOdara), Lord subrahmaNya (guha), sage sanaka and others (Adulu) (sanakAdulu), and all (ellanu) those (vAru) (vArellanu) whoever (evarO) are true (nija) and foremost (agrEsarulu) of devotees (bhAgavata) (bhAgavatAgrEsarulevarO) on the earth (dhara), are the most close (parama) relatives (bandhavulu) to this blessed (vara) tyAgarAja (tyAgarAjuniki); sItamma is our mother and zrI rAma is our father.

Notes - C - sanakAdulu - sana, sanaka, sanatkumAra, sanandana - mind born sons of brahmA.

zrI janka tanayE-kalakaNThi

In the kRti 'zrI janaka tanayE' - rAga kalakaNThi, zrI tyAgarAja sings praises of Mother sITA.

P zrI janaka tanayE zrita kamal(A)layE

A rAja(n)navamaNi bhUSaNE zrI raghu rAma sati satataM mAm(a)va (zrI)

C zata vadan(A)d(y)Azara jaladhar(A)nilE nata mAnava mAnasa sat-sadanE zata makha kirITa lasan-maNi gaNa nIrAjita caraNE tyAgarAj(A)rcitE (zrI)

Gist

O Daughter of King janaka! O Mother abiding in the Lotus (called heart) of those dependent on You! O Mother who is adorned with best precious stones! O Consort of zrI raghu rAma! O Mother who is like a gale which blows away the (dark) clouds called rAvaNa (hundred faced) and other demons! O Mother who is abiding in the hearts of the devoted people! O Mother whose feet are irradiated by the sparkling gem stones studded in the diadem of indra! O Mother who is worshipped by this tyAgarAja! Deign to protect me ever.

Word-by-word Meaning

P O Daughter (tanayE) of King janaka! O Mother abiding (AlayE) in the Lotus (kamala) (kamalAlayE) (called heart) of those dependent (zrita) on You!

A O Mother who is adorned (bhUSaNE) with best (rAja) precious stones (nava maNi) (rAjannavamaNi)! O Consort (sati) of zrI raghu rAma! Deign to protect (ava) me (mAM) (mAmava) ever (satataM); O Daughter of King janaka! O Mother abiding in the Lotus (called heart) of those dependent on You!

C O Mother who is like a gale (anilE) which blows away the (dark) clouds (jala dhara) (jaladharAnilE) called rAvaNa - hundred (zata) faced (vadana) and other (Adi) demons (Azara) (vadanAdyAzara)! O Mother who is abiding (sat-sadanE) in the hearts (mAnasa) of the devoted (nata) people (mAnava)! O Mother whose feet (caraNE) are irradiated (nIrAjita) by the sparkling (lasat) gem stones (maNi gaNa) (lasanmaNi) studded in the diadem (kirITa) of indra (zata makha)! O Mother who is worshipped (arcitE) by this tyAgarAja (tyAgarAjArcitE)! O Daughter of King janaka! O Mother abiding in the Lotus (called heart) of those dependent on You!

Notes - A - nava maNi - pearl (mauktika), ruby (mANikya), topaz (puSparAga), diamond (vajra), emerald (marakata), lapis lazuli, coral (pavazhaM) , sapphire (indra nIla), gOmEda, cat's eye gem (vaiDUrya). C - zata vadana - Though this word has been translated as 'rAvaNa', no such definition is available in the dictionary. It is understood that 'hundred headed rAvaNa' is mentioned in Ananda Ramayana - Please refer to website - http://www.ramanuja.org/sv/bhakti/archives/apr97/0056.html C - nIrAjita - The feet of Mother is irradiated (by the precious stones of diadems) when indra and others bow at Her feet.

dEhi tava pada-zahAna

In the kRti 'dEhi tava pada' - rAga zahAna, zrI tyAgarAja sings praises of sItA.

P dEhi tava pada bhaktim vaidEhi patita pAvani mE sadA

A aihik(A)muSmika phaladE kamal(A)san(A)nanyaja vara jananI (dEhi)

C1 kalaza vArAzi janitE kanaka bhUSaNa lasitE

kalazaja gIta muditE kAkutstha rAja sahitE (dEhi)

C2 akhil(A)NDa rUpiNi aLi kula nibha vENi makha saMrakSaNa rANi mama bhAgya kAriNi (dEhi)

C3 zaraN(A)gata pAlanE zata mukha mada damanE taruN(A)ruN(A)bja nayanE tyAgarAja hRt-sadanE (dEhi)

Gist O Mother vaidEhi - Redeemer of the fallen! O Mother who bestows the fruits of this world and the next world! O Blessed Mother of brahmA and cupid! O Mother born in the Ocean of pitcher of nectar! O Mother resplendent with golden ornaments! O Mother who enjoys the songs of sage agastya! O Mother united with King zrI rAma of the lineage of kAkutstha! O Mother of the form of the entire Universe! O Mother whose tresses are dark like a swarm of bees! O Queen of zrI rAma - protector of sacrificial oblations! O Cause of my fortune! O Protector of those who have sought refuge! O Destroyer of the arrogance of rAvaNa! O Lotus eyed resembling early dawn! O Mother abiding in the heart of this tyAgarAja! Deign to bestow on me unceasing devotion to Your holy feet.

Word-by-word meaning

P O Mother vaidEhi (born in vidEha) - Redeemer (pAvani) of the fallen (patita)! Deign to bestow (dEhi) on me (mE) unceasing (sadA) devotion (bhaktim) to Your (tava) holy feet (pada).

A O Mother who bestows the fruits (phaladE) of this world (aihika) and the next world (amuSmika) (aihikAmuSmika)! O Blessed (vara) Mother (jananI) of brahmA - seated (Asana) in Lotus (kamala) and cupid (ananyaja) (kamalAsanAnanyaja)! O Mother vaidEhi - Redeemer of the fallen! Deign to bestow on me unceasing devotion to Your holy feet.

C1 O Mother born (janitE) in the Ocean (vArAzi) of pitcher of nectar (kalaza)! O Mother resplendent (lasitE) with golden (kanaka) ornaments (bhUSaNa)! O Mother who enjoys (muditE) the songs (gIta) of sage agastya - born of pitcher (kalazaja)! O Mother united with (sahitE) King (rAja) zrI rAma of the lineage of kAkutstha! O Mother vaidEhi - Redeemer of the fallen! Deign to bestow on me unceasing devotion to Your holy feet.

C2 O Mother of the form (rUpiNi) of the entire (akhila) Universe (aNDa) (akhilANDa)! O Mother whose tresses (vENi) are dark like (nibha) a swarm (kula) of bees (aLi)! O Queen (rANi) of zrI rAma - protector (saMrakSaNa) of sacrificial oblations (makha)! O Cause (kAriNi) of my (mama) fortune (bhAgya)! O Mother vaidEhi - Redeemer of the fallen! Deign to bestow on me unceasing devotion to Your holy feet.

C3 O Protector (pAlanE) of those who have sought refuge (zaraNAgata)! O Destroyer (damanE) of the arrogance (mada) of rAvaNa - hundred (zata) headed (mukha)! O Lotus (abja) eyed (nayanE) resembling early (taruNa) dawn (aruNa) (taruNAruNAbja)! O Mother abiding (sadanE) in the heart (hRt) (hRt-sadanE) of this tyAgarAja! O Mother vaidEhi - Redeemer of the fallen! Deign to bestow on me unceasing devotion to Your holy feet.

Notes - C1 - kAkutstha (also known as puraJjaya or indravAha - in the lineage of ikSvAku) - One standing on the hump of the bull - indra; please refer to zrImad bhAgavataM, Book 9, chapter 6. Please visit website - http://vedabase.net/sb/9/6/en C3- zata mukha - Though this word has been translated as 'rAvaNa', no such definition is available in the dictionary. It is understood that 'hundred headed rAvaNa' is mentioned in Ananda Ramayana - Please refer to website - http://www.ramanuja.org/sv/bhakti/archives/apr97/0056.html

mA jAnaki-kAmbhOji

In the kRti 'mA jAnaki ceTTa' - rAga kAmbhOji - zrI tyAgarAja describes the greatness of sItA and how zrI rAma attained even higher greatness because of what she did and did not do. P mA jAnaki cETTa paTTaga maharAja(v)aitivi

A rAja rAja vara rAjIv(A)kSa vinu rAvaN(A)ri(y)ani rAjillu kIrtiyu (mA)

C kAnak(E)gi Ajna mIraka mAy(A)kAram(u)nici zikhi centanE(y)uNDi dAnavuni veNTanE cani azOka taru mUlan(u)NDi vAni mATalaku kOpagiJci kaNTa vadhiyiJcakanE(y)uNDi zrI nAyaka yazamu nIkE kalga jEya lEdA tyAgarAja paripAla (mA)

Gist O Most excellent of Emperors! O Lotus Eyed! O spouse of lakSmI! O nourisher of this tyAgarAja! Listen, You became very famous because you married our Mother jAnaki! The great fame as vanquisher of rAvaNa also is because you married our Mother jAnaki. (a) Having come along with you to the forest, (b) donning shadow form without disobeying your command, having remained with Fire-God (in Her true form), (c) having gone (as shadow) along with rAvaNa - the demon, (d) having remained at laGka under the azOka tree, (e) having not reduced him (rAvaNa) to ashes by her eyes by getting enraged by his words, did She not bring great fame to you alone?

Word-by-word Meaning

P You became (aitivi) very famous (maharAjavu) (literally great, opulent or emperor) (maharAjavaitivi) because you married (ceTTa paTTaga) (literally take hand in marriage) our (mA) Mother jAnaki!

A O Most excellent (vara) of Emperors (rAja rAja)! O Lotus (rAjIva) Eyed (akSa) (rAjIvAkSa)! Listen (vinu); The great (rAjillu) (literally shining) fame (kIrtiyu) as (ani) vanquisher (ari) (literally enemy) of rAvaNa (rAvaNAariyani) also is because you married our Mother jAnaki.

C Having come (Egi) along with you to the forest (kAnaku), donning (unici) shadow (mAya) form (AkAramunu) (mAyAkAramunici) without disobeying (mIraka) your command (Ajna) (kAnakEgiyAjna), having remained (uNDi) with (centanE) (literally near) (centanEyuNDi) Fire-God (zikhi) (in Her true form), having gone (cani) (as shadow) along with (veNTanE) rAvaNa - the demon (dAnavuni), having remained (uNDi) at laGka under (mUlanu) (literally at the root) (mUlanuNDi) the azOka tree (taru), having not reduced him (rAvaNa) to ashes (vadhiyiJcakanE uNDi) (literally not slaying) (vadhiyiJcakanEyuNDi) by her eyes (kaNTa) by getting enraged (kOpagiJci) by his (vAni) words (mATalaku), O spouse (nAyaka) of lakSmI (zrI)! O nourisher (paripAla) of this tyAgarAja! did She not (lEdA) bring (kalga jEya) (literally produce) great fame (yazamu) to you alone (nIkE)? You became a famous person because you married our Mother jAnaki!

Notes - P - ceTTa paTTu - Take hand in marriage. This is known as 'pANi grahaNa'. "Pani Grihanam (Vedic) - Literally this means 'holding of hands'. Because this is the first most important Vedic ritual, scholars believe that this should be done during the auspicious time. Normally the bride folds fingers her right hand fingers into a conical form upwards and the groom holds it in his hand folded downwards by surrounding all her fingers. (One authority says that 'If he holds her hand leaving her thumb then they both will have only female children and if he holds only her thumb leaving out the fingers, then they will have only male children'). The following prayers are recited by the groom :- 'Hey maid, I am holding your hand so that you will have several good children and live happily with me till ripe old age. The God Aryama has given you to me to lead the life of a householder.' 'The gods Bhaga and Agni were leading this life before me with you and have now given you to me for the purpose of raising my family.' 'Hey Goddess Saraswathi, you are blessed with all the luck, riches and food and so we who have held our hands today, hope to get riches and pleasures by your blessing. I announce this loudly in front of all so that you will definitely bless me.' 'Hey Maid, Let Vayu (god of wind) who has the capacity to travel in all directions, who keeps a gold coin in his hand to give to those who pray him and who is the friend of fire God (Agni) who has the capacity to purify everything as well as the capacity to make raw food eatable, enter your mind and make you love me for every minute of our future lives."" Source - http://www.keralaiyers.com/iyer_wdng5.html

P - maharAju - The literally meaning 'emperor' is not applicable here. This is a way of speaking in telugu to express somebody's greatness or fame. A - rAjA rAja vara rAjIvAkSa - the word 'vara' can be attached to either of the two epithets - 'rAja rAja' or 'rAjIvAkSa'. Any suggestions ???

kANDa) - C - dAnavuni veNTanE cani - According to vAlmIki rAmAyaNa (AraNya

vAmEna sItAM padmAkSIM mUrdhajESu karENa sa: | UrvOstu dakSiNEnaiva parijagrAha pANinA || (XLIX - 17) tasyAstad vimalaM vaktramAkAzO rAvaNAGkagaM | na rarAja vinA rAmaM vinAlamiva paGkajaM || (LII - 18)

"With his left hand he caught hold of the Lotus eyed sItA by her locks, while with his right hand he clasped her by her thighs. Lying in the lap of rAvaNa in the air, that fair countenance of sItA did not shine bereft as she was without zrI rAma any more than lotus detached from it stalk.” For a great bhakta like zrI tyAgarAja, abduction of sItA, by violating her physically, would look preposterous. Therefore, zrI tyAgarAja follows the line of adhyAtma rAmAyaNa. (zrI tulasidAsa also has adopted the same line in his rAmcaritra mAnas.) According to adhyAtma rAmayaNa, zrI rAma instructs sItA to hide her real form in the fire and don 'shadow' (chAya) form; to stay thus for one year till rAvaNa is killed and then be restored. Accordingly, it was not real sItA who was abducted by rAvaNa but her shadow (mAyA). Source - adhyAtma rAmAyaNa (tamizh) translated by 'hariNi' (given under references). C - vadhiyiJcakanEyuNDi - At lankA, sItA was kept captive under an azOka tree. There, when rAvaNa threatened sItA that she would be forcibly taken to the gynaeceum as his queen, sItA was indeed enraged and uttered the following words (as per vAlmIki rAmAyaNa - sundara kANDa, Chapter 22) -

asandEzAttu rAmasya tapascAnupAlanAt na tvAm kurmi dazagrIva bhasma bhasmArhatEjasA || 20 ||

"Though I am capable of reducing you to ashes by my own power, I do not do so because I do not have the mandate of zrI rAma and also because I want to preserve the power of my asceticism."

zrI tyAgarAja states that sItA, by sparing rAvaNa's life, brought glory to zrI rAma as the vanquisher of rAvaNa.

sariyevvarE-zrIraJjani

In the kRti '(nI) sari evvarE zrI jAnaki' - rAga zrIranjani - zrI tyAgarAja extols the greatness of sItA.

P sari evvarE zrI jAnaki nI

paramAtumunikai gaDitEri sadA sirul(i)ccuTaku cEri kolicina nI (sari)

C vanamandu bhayaGkaramaina tAvuna niltun(a)ni manasu telisi kanakAGgi(y)andanduna rAja sukhambunu kalga jEsitivE tyAgarAja nutE (nI)

Gist O Mother jAnaki! O Golden limbed! O Mother praised by this tyAgarAja! Who is equal to you?

Who is equal to you, who, becoming expert for zI rAma - the Supreme Lord, served Him by remaining together for providing comforts always? Having determined that 'I would remain in the forest' - a terrible place, understanding His mind, You indeed made available such royal pleasures then and there!

Word-by-word Meaning

P O Mother jAnaki (zrI jAnaki)! Who (evvarE) is equal (sari) to you (nI)?

A O Mother jAnaki! Who is equal to you (nI) - who becoming expert (gaDitEri) for zI rAma - the Supreme Lord (paramAtmunikai), served (kolcina) Him by remaining together (cEri) for providing (iccuTaku) comforts (sirulu) (siruliccuTaku) always (sadA)?

C Having determined that (ani) 'I would remain (niltunu) (literally stand) (niltunani) in the forest (vanamandu) - a terrible (bhayaGkaramaina) place (tAvuna)', O Golden (kanaka) limbed (aGgi)! understanding (telisi) His mind (manasu), You indeed made available (kalga jEsitivE) such royal (rAja) pleasures (sukhambunu) then and there (andanduna) (kanakAGgiyandanduna)! O Mother praised (nutE) by this tyAgarAja! Who is equal to you?

Notes - A - vanamandu niltunani - Please refer to zrImad vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapters 28 - 30. sItA says that her sojourn in the forest was foretold by a bhikSiNi even before her marriage. Ultimately, she ridicules zrI rAma about his manhood to make Him relent.

pakkala nilabaDi-kharaharapriya

In the kRti 'pakkala nilabadi kolice muccata' - rAga kharaharapriya - zrI tyAgarAja wonders as to how fortunate sItA and lakSmaNa are to be by the side of zrI rAma.

P pakkala nilabaDi kolicE muccata bAga delpa rAdA

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

C tanuvucE vandanam(o)nariJcuc(u)nnArA canuvuna nAma kIrtana sEyuc(u)nnArA manasuna dalaci mai maraciy(u)nnArA nenar(u)Jci tyAgarAjunitO hari hari mIr(i)ru (pakkala)

Gist O Mother sItA and O lakSmaNa! Won't you tell me in detail about the grandeur of your serving zrI rAma - having a face that puts to shame the moon- by standing on His either side? Are you bodily paying obeisance to Him? or are you busy chanting His names lovingly? or are you in trance meditating in the mind on Him? won't you kindly tell this tyAgarAja in detail about the grandeur of both of you serving zrI rAma by standing on His either side? Pardon my asking.

Word-by-word Meaning

P Won't (rAdA) you tell me (delpa) in detail (bAga) about the grandeur (muccata) of your serving (kolicE) (zrI rAma) by standing (nilabaDi) on His either side (pakkala)?

A O Mother (amma) sItA (sItamma) - beautiful teethed (sudati), and O lakSmaNa - son of sumitrA (saumitri)! won't you tell me in detail about the grandeur of your serving zrI rAma (rAmuniki) having (gala) a face (mOmu) that puts to shame (gEru) the moon - the king (rAyani) of stars (cukkala) - by standing on His either (iru) (literally both) (rAmunikiru) side?

C Are (unnArA) you bodily (tanuvucE) paying (onariJcucu) obeisance (vandanamu) (vandanamoraniJcucunnArA) to Him? or are (unnArA) you busy (sEyucu) (sEyucunnArA) chanting (kIrtana) His names (nAma) lovingly (canuvuna)? or are (unnArA) you in trance (mai maraci) (maraciyunnArA) (literally unaware of body consciousness) meditating (dalaci) (literally think) in the mind (manasuna) on Him? won't you kindly (nenaru uJci) (nenaruJci) tell this tyAgarAja (tyAgarAjunitO) in detail about the grandeur of both (mIru) of you serving zrI rAma by standing on His either (iru) (mIriru) side? Pardon my asking (hari hari)!

Notes - C - hari hari - Exclamation - O Lord O Lord - At times this is used, in colloquial language, to beg pardon of venerable people for saying something which should not have been said.

mitri bhAgyamE-kharaharapriya

In the kRti 'mitri bhAgyamE' - rAga karaharapriya, zrI tyAgarAja describes lakSmaNa's delight.

P mitri bhAgyamE bhAgyamu saumitri bhAgyamE bhAgyamu

A citra ratnamaya zESa talpamandu sItA patini(y)unici(y)Ucu sau(mitri)

C bAguga vinta rAgamulan(A)lApamu sEyaga mEnu pulakariJcaga tyAgarAja nutuDagu zrI rAmuni tattv(A)rthamunu pogaDi jucu sau(mitri)

Gist The fortune of lakSmaNa is indeed the real fortune! The fortune of lakSmaNa is indeed the real fortune who is privileged to place the Lord zrI rAma on the pretty gem-studded bed of zESa and gently rock it. The fortune of lakSmaNa is indeed the real fortune, in feeling bodily horripilation while appreciating the true nature of zrI rAma - one who is praised of this tyAgarAja, as he (tyAgarAja) performs nicely the exposition of exquisite rAgAs (in praise of the Lord).

Word-by-word Meaning

P The fortune (bhAgyamE) of lakSmaNa - son of mitrA (mitrA) is indeed the real fortune (bhAgyamu); the fortune (bhAgyamE) of lakSmaNa - son of sumitrA (saumitri) is indeed the real fortune (bhAgyamu)!

A The fortune of lakSmaNa is indeed the real fortune - who is privileged to place (unici) the Lord zrI rAma - Consort (patini) of sItA - on the pretty (citra) gem-studded (ratnamaya) bed (talpa) of zESa and gently rock (UJcu) it.

C The fortune of lakSmaNa is indeed the real fortune - in feeling bodily (mEnu) horripilation (pulakariJcaga) while appreciating (pogaDi jucu) (literally praise) the true nature (tatvArthamunu) of zrI rAma (rAmuni) - one who is praised (nutuDagu) of this tyAgarAja, as he (tyAgarAja) performs (sEyaga) nicely (bAguga) the exposition (AlApamu) of exquisite (vinta) rAgAs (rAgamulanu) (rAgamulanAlApamu) (in praise of the Lord).

Notes - P - As given in all the books other than that of TSV/AKG, wherein it is given as 'mitri bhAgyamE bhAgyamu manasA sau(mitri)'. This needs to be checked. Any suggestions ??? P - 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 lakSmaNa. Therefore, by dropping 'sau' from 'saumitri', 'mitri' would also mean lakSmaNa only. Thereofore, this word has been translated as 'lakSmaNa'. Any suggestions ??? P - saumitri bhAgyamu - The characterisation of sumitrA by tulasi das as given in the website goes to prove that lakSmaNa imbibed those qualities from his mother - http://www.urday.com/sumitra.html A - unici - This is how it is given in all the books other than that of ATK, wherein it is given as 'uniki'. As 'uniki' is a noun and, as a verb is required in the present context, 'unici' has been adopted. Any suggestions ??? A - zESa - (literally 'remainder') Adi zESa embodied as lakSmaNa. The portrayal of anupallavi is indeed very interesting. zrI tyAgarAja states 'seating the Lord (unici) in the zESa talpa'; as lakSmaNa himself is zESa, where is he seating the Lord? Further zrI tyAgarAja states that he (lakSmaNa) rocks (Ucu) the Lord. Therefore, the whole portrayal means that 'lakSmaNa is mentally enjoying his own nature as zESa'. Any suggestions ??? C - rAmuni tattvArthamu pogaDi -zrI tyAgarAja considers zrI rAma as 'parabrahman' ie 'pUrNa' and not as 'viSNOrardhaM' (one half of Lord viSNu) -

OM pUrNamada: pUrNamidaM pUrNAt pUrNamudacyatE | pUrNasya pUrNamAdAya pUrNamEva avaziSyatE |

"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."

When a part of 'this infinite' (zESa) praises 'that infinite' (rAma) what will be the result? Is it brahmAnanda that zrI tyAgrAja is referring to? - "khElati piNDANDE haMsas sOhaM sOhaM haMsamiti" (sadAziva brahmEndra kRti)

kaNTa jUDumI-vAcaspati

In the kRti 'kaNTa jUDumI oka pAri' - rAga vAcaspati - zrI tyAgarAja tries to fathom the ecstasy experienced by lakSmaNa when zrI rAma praised him for the service rendered.

P kaNTa jUDumI oka pAri krE

A baNTuDai velayu bAgu kAni tappu taNTal(e)lla mAnukonna nannu krE(kaNTa)

C ala nADu saumitri pAda sEva celarEgi cEyu vELa sItatO palki jUci(n)anta pulakAnkituDai paragina(y)aTu tyAgarAjuni krE(kanTa)

Gist Deign to look at me once at least by a side glance who - other than the comfort of being known as Your servitor, has desisted from all kinds of faults and evils. That day, when lakSmaNa - the son of sumitrA - was exultingly performing service at Your feet, having mentioned (in appreciation of his craftsmanship) to sItA, the moment You looked at him, the way he attained state of horripilation, deign to look at this tyAgarAja also at least once by a side glance.

Word-by-word Meaning

P Deign to look (jUDumI) at me (nannu) at least once (oka pAri) by a side glance (krE kaNTa).

A Deign to look at me (nannu) once at least by a side (krE) glance who - other than (kAni) the comfort (bAgu) of being known (velayu) as Your servitor (baNTuDai ) (literally guard), has desisted (mAnukonna) from all (ella) kinds of faults (tappu) and evils (taNTalu) (taNTalella).

C That (ala) day (nAdu), when (vELa) lakSmaNa - the son of sumitrA

feet (pAda), (saumitri) - was exultingly (celarEgi) performing (cEyu) service (sEva) at Your

having mentioned (palki) (in appreciation of his craftsmanship) to sItA (sItatO), the moment (anta) You looked (jUcina) (jUcinanta) at him, the way (aTu) he attained (paragina) (literally shine) (paraginayaTu) state of horripilation (pulakAnkituDai),

(krE) glance. deign to look at this tyAgarAja (tyAgarAjuni) also at least once by a side

Notes - P - jUDumI - This is how it is given in the book of TKG. However, it is given as 'jUDumi' in other books. As 'jUDuml' is the appropriate form, the same has been adopted. P - krE - This is how it is given in all the books other than that of TKG where it is given as 'krI'. 'krE kaNTa' means 'side glance'; 'krI kaNTa' means 'downcast glance'. As 'downcast' means 'dejection', this is not meant here. Therefore, 'krE kaNTa' should be the appropriate word. It has accordingly been adopted. Any suggestions ???

A - taNTa - this is how it is given in all the books. However, the correct word seems to be 'taNTA'. However, 'tappu taNTalu' as a single phrase may be correct, but the same is not found in the Telugu Dictionary. This needs to be checked. Any suggestions ??? C - ala nADu saumitri - The episode referred here is that when the trio (zrI rAma, sItA and lakSmaNa) reached pancavaTi, zrI rAma asked lakSmaNa to build a cottage for their living. When lakSmaNa finished the job, zrI rAma was so impressed by his dedication and craftsmanship that he (zrI rAma) embraced him and praised him in front of sItA. zrI tyAgarAja visualizes as to how lakSmaNa would have felt then. The relevant zlOkas in the vAlmIki rAmAyaNa - AraNyakANDa, Chapter 15 are -

prItOsmi tE mahat karma kRtamidam prabhO | pradEyO yannimittam tE pariSvaGgO mayA kRta: || bhAvajnEna kRtajnEna dharmajnEna ca lakSmaNa | tvayA putrENa dharmAtmA na saMvRtta: pitA mama || 28, 29 ||

"O lakSmaNa! I am pleased with you. You have accomplished this great work, and, as a reward for which, I embrace you. You being the knower of (my) feelings, grateful and what is right, (I consider that) with you as his son, our pious minded father is not dead. (From the manner you look after our welfare, I feel as if our father is not dead but present here in your form.)"

sandEhamunu-rAmapriya

In the kRti 'sandEhamunu dIrpumayya' - rAga rAmapriya - zrI tyAgarAja asks zrI rAma a question - which one is better - the Lotus Feet of Lord or the pAduka which adorns the feet of Lord.

P sandEhamunu tIrpum(a)yya sAkEta nilaya rAmayya

A nand(A)rcita pada yugamulu mElO nAgarIkamagu pAdukA yugambulu mElO (sandEha)

C vara maunul(e)lla caraNambulanu smariyimpa nIdu padam(o)saGgenE bharat(A)rcanacE pAdukalu dhara ninn(o)saGgE tyAgarAja bhAgyamA (sandEha)

Gist O Lord zrI rAma residing at ayOdhya! O Fortune of this tyAgarAja! Please clear my doubt whether Your Feet worshiped by sananda (and others) are superior or the elegant pair of sandals of your Feet are superior? When all the illustrious sages meditated on Your Lotus Feet, they (Lord's feet) bestowed Your abode - vaikuNTha; but, Your sandals worshipped by bharata bestowed Your Self - the wearer.

Word-by-word Meaning

P O Lord (ayya) zrI rAma (rAmayya) residing (nilaya) at ayOdhya (sAkEta)! Please clear (tIrpumu) (tIrpumayya) my doubt (sandEhamunu).

A O Lord rAma residing at ayOdhya! Please clear my doubt whether - Your Feet (pada yugamulu) worshiped (arcita) by sananda (and others) (nanda) (nandArcita) are superior (mElO) or

the elegant (nAgarIkamagu) pair (yugambulu) of sandals (pAdukA) of your Feet are superior (mElO)?

C When all (ella) the illustrious (vara) sages (maunulu) (maunulella) meditated (smariyimpa) (literally loving remembrance ) on Your Lotus Feet (caraNambulanu), they (Lord's feet) bestowed (osaGgenE) Your (nIdu) abode - vaikuNTha (padamu) (padamosaGgenE); but, Your sandals (pAdukalu) worshipped (arcanacE) by bharata (bharatArcanacE) bestowed (osaGgE) Your Self (ninnu) (ninnosaGge) - the wearer (dhara); O Fortune (bhAgyamA) of this tyAgarAja! O Lord rAma residing at ayOdhya! Please clear my doubt.

Notes - A - nanda - this may either mean the mind-born sons of brahmA - sana, sanaka, sananda, sanAthana or the foster father of kRSNa. In my opinion, the former is the correct one. A - pAdukA - It is in rAmAyaNa, the worship of the sandals is introduced for the first time; since then the pAdukA has been given a very sacred placed in the vaiSNava literature. Please visit the website to know more about 'pAduka sahasraM' - http://www.sadagopan.org/srps/srps1.htm C - bharatArcana cE pAdukalu - Repeated efforts by bharata to make zrI rAma to return to ayOdhya failed to move zrI rAma. Ultimately, bharata places a pair of new sandals in front of zrI rAma and requests him (zrI rAma) to step on them. zrI rAma does so for a moment and then steps down. Then bharata carries the sandals on his head and proceeds to nandigrAma. He placed the sandals on the throne and looked after the kingdom as a servant of zrI rAma who was present in the form of sandals. C - dhara - this is how it is given in the book of TSV/AKG; in all other books, it is given as 'dharaNi'; in the book of TKG, 'dhara' is given as an alternative word. In the present context, a word meaning 'wearer' is required. The appropriate word would either be 'dhara' or 'dhArin'. Therefore, 'dhara' has been adopted. This needs to be checked. Any suggestions ???

ADa mODi-cArukEzi

In the kRti 'ADa mODi galadA' - rAga cArukEzi - tyAgarAja pleads with the Lord to respond to him.

P ADa mODi galadA rAm(a)yya mATa(lADa)

A tODu nIDa nIvE(y)anucunu bhakti gUDina pAdamu paTTina nAtO mATa(lADa)

C caduvul(a)nni telisi zaGkar(A)MzuDai sadayuD(A)zuga saMbhavuDu mrokka kadalu tammuni palka jEsitivi gAkanu tyAgarAju ADina mATa(lADa)

Gist O Lord rAma! O Merciful Lord! Is it justified to be capricious in talking to me who, considering You alone to be my constant companion (like a shadow), is endowed with devotion towards You and has held Your Feet? When AJjanEya - born of Wind God as an aspect of Lord ziva and also being erudite, saluted You (and enquired about You), You asked lakSmaNa to

convey the details to him; however, is it justified to be capricious in talking to this tyAgarAja even if he talks to You?

Word-by-word Meaning

P O Lord (ayya) rAma (rAmayya)! Is it justified (galadA) to be capricious (mODi) in talking (mATalu Ada) (mATalADa) to me?

A (nAtO) who - O Lord rAma! Is it justified to be capricious in talking (mATalADa) to me

considering You alone (nIvE) to be (anucunu) (nIvEyanucunu) my constant companion (tODu nIDa) (like a shadow), is endowed with (gUDina) devotion (bhakti) towards You and has held (paTTina) Your Feet (pAdamu)?

C O Merciful Lord (sadayuDa)! When AJjanEya - born (saMbhavuDu) of Wind God (Azuga) (literally quick moving) (sadayuDAzuga) as an aspect (aMzuDai) of Lord ziva (zaGkara) (zaGkarAMzuDai) and also being erudite (caduvulu anni telisi) (literally one who has mastered all) (caduvulanni), saluted (mrokka) You (and enquired about You), You asked (jEsitivi) (literally do) lakSmaNa - your younger brother (tammuni) to convey (palka) the details (kadalu) (literally stories) to him; however (gAkanu), is it justified to be capricious in talking (mATalADa) to this tyAgarAja (tyAgarAju) even if he talks (ADina) to You?

Notes - P - galadA - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'galadE'. The whole kRti is in second person, whereas, 'galadE' is in third person. Therefore, 'galadA' is the appropriate word. This needs to be checked. Any suggestions ??? C - zaGkara aMzuDu - The story of how AJjanEya came to be described as a portion of Lord ziva is given in the following website - http://www.saibabaofindia.com/story_of_hanuman.htm C - tammuni palka - In their first meeting between AJjanEya and zrI rAma, the latter, while appreciated the scholarship of AJjanEya, did not directly talk to him, but asked lakSmaNa to speak to him. Please refer to zrImad vAlmIki rAmAyaNa - kiSkindA kANDa - Chapter 3.

nagu mOmu kana lEni-AbhEri

In the kRti 'nagumOmu kanalEni' -rAga AbhEri, zrI tyAgarAja seems to assume the bhAva of vibhISaNa requesting the Lord to give him refuge.

P nagu mOmu kana lEni nA jAli telisi nannu brOvaga rAdA zrI raghuvara nI

A naga rAja dhara nIdu parivArul(e)lla ogi bOdhana jEseDu vAralu gArE(y)iTul(u)NDudurE nI (nagu)

C khaga rAju nI(y)Anati vini vEga cana lEDO gaganAnik(i)laku bahu dUramb(a)ninADO jagam(E)lE paramAtma evaritO nE moral(i)Dudu vaga jUpaku tALanu nann(E)lukOrA tyAgarAja nuta nI (nagu)

Gist

O zrI raghuvara! O Lord who bore mandara on His back! O Lord praised by this tyAgarAja! O Supreme Lord who rules the universe! Realising my plight of being unable to behold Your smiling face, can't You protect me? Aren't all those in Your retinue the ones who render proper advice to You? would they remain (unconcerned) like this? Didn't garuDa proceed fast or quickly hearing your command? or, did he say that it is much distance between vaikunTha and the earth? With whom else shall I complain? don't tell excuses; I can't bear it; please govern me.

Word-by-word Meaning

P O zrI raghuvara! realising (telisi) my (nA) plight (jAli) of being unable (lEni) to behold (kana) Your (nI) smiling (nagu) face (mOmu), can't (rAdA) You protect (brOvaga) me (nannu)?

A O Lord who bore (dhara) mandara - king (rAja) of mountains (naga) on His back! Aren't (gArE) all (ella) those in Your (nIDu) retinue (parivArulu) (parivArulella) the ones (vAralu) who render (jEseDu) proper (ogi) advice (bOdhana) to You? would they remain (uNDudurE) (unconcerned) like this (iTulu) (gArEyiTuluNDudurE)? O zrI raghuvara! realising my plight of being unable to behold Your (nI) smiling face, can't You protect me?

C Didn't (lEDO) garuDa - King (rAju) of birds (khaga) - proceed (cana) fast or quickly (vEga) hearing (vini) your (nI) command (Anati) (nIyAnati)? or, did he (garuDa) say (aninADO) that it is much (bahu) distance (dUrambu) (dUrambaninADO) between vaikunTha (gagananiki) (literally sky) and the earth (ila) (ilaku) (gaganAnikilaku)? O Supreme Lord (paramAtmA) who rules (EIE) the universe (jagamu)

(moraliDudu)? (jagamElE)! With whom else (evaritO) shall I (nE) complain (moralu iDudu)

don't tell (jUpaku) (literally show) excuses (vaga); I can't bear it (tALanu); please govern (ElukOrA) me (nannu) (nannElukOrA); O Lord praised (nuta) by this tyAgarAja! O zrI raghuvara! realising my plight of being unable to behold Your (nI) smiling face, can't You protect me?

Notes - P - brOvaga rAdA - this is how it is given in the books of CR and ATK. However in the books of TKG and TSV/AKG, this is given as 'brOva rAdA'; however, in the book of TKG, th rOman version is given as 'brOva rA rAdA'. This needs to be checked. Any suggestions ??? A - ogi - this is how it is given in all the books. There are two similar words in telugu - 'ogi' meaning 'duly' and 'Ogu' meaning 'evil', 'wicked'; From rhyme point of view, a short vowel seems to be appropriate. Therefore, the word adopted here is 'ogi' and the meaning derived is 'duly'. Any suggestions ??? A - bOdhana - this word has both positive and negative meanings. Accompanied by words like 'tattva' (tattva bOdhana) it will give positive meaning - 'philosophical teaching'. On the other hand, when preceded by words like 'evari' (evari bOdhana), this will give a negative meaning - whose instigation. Therefore, in this case, the previous word being 'duly', 'bOdhana' has been taken in a positive sense as 'advice'. Any suggestions ??? A - ogi bOdhana jEseDu vAralu gArE - this phrase is a little confusing. Taking meaning 'due advice' for (ogi bOdhana), if the remaining words of translated as it is, it would simply mean, 'they (Your retinue) are not the ones who would give due advice'. However, taking caraNa where garuDa's case is cited,

such a meaning militates against the sense of the kRti. Therefore, in my humble opinion, this is not an affirmative sentence, but interrogatory. Accordingly, if we translate, this would mean 'Aren't the people of Your retinue the ones who would give due advice?'. Any suggestions ??? A - iTuluNDudurE - this is how it is given in the book of CR; in the book of TKG, this is given as 'aTuluNDadurA'; in the book of TSV/AKG, this is given as 'aTuluNDudurE'. The word 'aTulu' (that way) or 'iTulu' (this way) may not be much of worry. However, the word 'uNDudurE' meaning 'they will be like this' and 'uNDadurA' meaning 'it won't be like this' are diametrically opposite. In my humble opinion, in keeping with the previous phrase 'ogi bOdhana jEseDu vAralu gArE' which is interrogatory, the context demands a question 'would they be like this?' Therefore, the word given in the books of CR and TSV/AKG seem to be appropriate. The version given in the book of TKG 'aTuluNDadurA', (it won't be like this) involves a change in the gender - from masculine plural to neutre singular. Therefore, it may not be appropriate. Any suggestions ??? C - khaga rAju - The episode of gajEndra mOkSaM is implied here. As soon as the cry of gajEndra 'O AdimUlaM' was heard, the Lord immediately rushed on garuDa and saved gajEndra. Therefore, zrI tyAgarAja ridicules zrI rAma whether in his case garuDa has feigned his inability to take the Lord. C - jagamElE paramAtma - How is it possible for the Lord who wields power over the whole universe would not to know the plight of an individual? this is what zrI tyAgarAja asks. Sri Ramakrishna Paramahamsa would say 'The mother is happy till the child is busy playing. But the moment she hears the cry of the child - either due to hunger or some other reason, she hurries to take care of the child'. In the kRti 'sItA nAyaka' - rAga rItigauLa, zrI tyAgarAja states 'iGgitamerigi ... brOcu ... dora' - Lord who protects understanding the indications or intentions (of the devotees). C - evaritO nE - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, the word 'nE' is not found. This needs to be checked. Any suggestions ???

The great harikathA exponent Sri TS Balakrishna Sastrigal attributes this kRti to the episode of vibhISaNa's surrender. This kRti does not name vibhISaNa but all the circumstances aptly describe the episode. It is as if vibhISaNa sang this kRti hearing which, the Lord declared his vow which is considered as zaraNAgati zAstRa by bhaktAs (vAlmIki rAmAyaNa - yuddha kaNDa) -

sakRdEva prapannAya tavAsmIti ca yAcatE abhayaM sarva bhUtEbhyO dadAmi Etat vrataM mama || XVIII -33

"To him, who comes to me, even once, yearning for protection (from me) saying 'I am yours', I vouchsafe his security against all living beings; such is my vow.”

zrI rAma pAdamA-amRtavAhini

zrI tyAgarAja describes the glory of zrI rAma's Lotus Feet in the kRti 'zrI rAma pAdamA ' - rAga AmRta vAhiNi.

P zrI rAma pAdamA nI kRpa cAlunE cittAniki rAvE

A vArija bhava sanaka sanandana vAsav(A)di nAradul(e)lla pUjiJcE (zrI)

C dArini zilayai tApamu tALaka vAramu kannIrunu rAlcaga zUra ahalyanu jUci brOcitivi A rIti dhanyu sEyavE tyAgarAja gEyamA (zrI)

Gist O Holy feet of zrI rAma, worshipped by brahmA, sages sanaka, sanandana, nArada, indra and others, and sung about by this tyAgarAja! Your grace is indeed enough; be firmly implanted in my mind. You protected by finding the brave ahalya, ever shedding tears, unable to withstand the distress of having become a stone and lying on the wayside; deign to beatify me too in the same manner.

Word-by-word Meaning

P O Holy feet (pAdama) of zrI rAma! Your (nI) grace (kRpa) is indeed enough (cAlunE); be firmly implanted (rAvE) (literally come) in my mind (cittAniki).

A O Holy feet of zrI rAma worshipped (pUjiJcE) by - brahmA - abiding (bhava) in Lotus (vArija) - sages sanaka, sanandana, and indra (vAsava), nArada (nAradulu) and others (Adi) (vAsavAdi) - all these (ella) (nAradulella)! Your grace is indeed enough; be firmly implanted in my mind.

C Finding (jUci) the brave (zUra) ahalya (ahalyanu), ever (vAramu) shedding (rAlcaga) tears (kannIrunu), unable to withstand (tALaka) the distress (tApamu) of having become a stone (zilayai) and lying on the wayside (dArini), You protected her (brOcitivi); deign to beatify (dhanyu sEyavE) me too in the same (A) manner (rIti); O Holy Feet of zrI rAma sung about (gEyamA) by this tyAgarAja! Your grace is indeed enough; be firmly implanted in my mind.

Notes - C - zUra ahalya - ahalyA was cursed by her husband, sage gautama for her transgression in knowingly conceding to the amorous advances of indra who came to the Azrama in the guise of her husband while he (sage gautama) was away. She was cursed to remain hidden from human perception for thousands of years till redeemed by zrI rAma. C - dArini zilayai - According to popular notion, ahalyA was lying as a stone; however, vAlmIki rAmAyaNa says that sage gautama cursed her to be 'lying on ashes' (bhasma zAyinI).

entani nE-mukhAri

zrI tyAgarAja describes zrI zabari's beatitude in the kRti - entani nE varNintunu zabari - rAga mukhari.

P entani nE varNintunu zabari bhAgyam(entani)

dAntula vara kAntalu jagam- (a)nta niNDi(y)uNDaga (entani)

C kanulAra sEviJci kammani phalamulan(o)sagi tanuvu pulakariJca pAda yugamulaku mrokki ina kula pati samukhambuna punar-AvRtti rahita pada-

munu pondina tyAgarAja nuturAli puNyambunu (entani)

Gist How shall I describe the blessedness of zabari? While the blessed wives of ascetics abound throughout the Earth, how shall I describe the blessedness of zabari? How shall I describe the merit of zabari - praised by this tyAgarAja who - having beheld the Lord to her heart's (eyes') content, having offered Him the sweetest fruits, having worshipped His Feet such that she had horripilation, attained the state of Liberation in the sacred presence of zrI rAma - the Chief of Solar Dynasty?

Word-by-word Meaning

P How (entani) shall I (nE) describe (varNintunu) the blessedness (bhAgyamu) of zabari?

A While the blessed (vara) wives (kAntalu) of ascetics (dAntula) abound (niNDi uNDaga) (niNDiyuNDaga) throughout (anta) the Earth (jagamu) (jagamanta), how shall I describe the blessedness of zabari?

C How shall I describe the merit (puNyambuna) of zabari - praised (nuturAli) by this tyAgarAja who - having beheld (sEvinci) the Lord to her heart's (eyes') content (kanulAra), having offered (osagi) Him the sweetest (kammani) fruits (phalamulanu) (phalamulanosagi), having worshipped (mrokki) His Feet (pAda yugamulaku) such that she had horripilation (tanuvu pulakariJca), attained (pondina) the state (padamunu) of Liberation (punar-AvRtti rahita) (literally beyond return) in the sacred presence (samukhambuna) of zrI rAma - the Chief (pati) of Solar (ina) Dynasty (kula)?

Notes - A - dAntula vara kAntalu - The implication is that while zrI rAma went to homes many great ascetics - atri-anusUya, zarabhaGga, sutIkSna, agastya - none had the fortune of attaining liberation, whereas zabari - an illiterate - whose supreme devotion to her guru and her firm conviction that zrI rAma would come one day, enabled her to attain liberation. C - AvRtti - The cycle of repeated births and deaths.

evarikai-dEvamanOhari

In the kRti 'evarikai avatAramettitivo?' - rAga dEvamanOhari - zrI tyAgarAja sings praises of the Lord for having embodied on earth.

P evarkai(y)avatAram(e)ttitivO ipuDaina delupa(v)ayya rAmayya (evarikai)

avaniki rammani pilicina maharAj- (e)vaDO vAniki mrokkeda rAma (evarikai)

C vEda varNanIyamau nAmamutO vidhi rudrulaku mElmiyagu rUpamutO mOda sadanamagu paTu caritamutO

muni-rAja vESiyau tyAgarAja nuta (evarikai)

Gist O Lord rAma! O Lord praised by this tyAgarAja! At least now tell me as to for whose sake You took this incarnation. I salute that great person who called You to come to the Earth. With a name extolled even in vEdas, with a physical form so superior even to brahmA and rudra, and with an impeccable character which is a store house of great joy (for the listeners), donning the garb of kingly ascetic, for whose sake You took this incarnation?

Word-by-word Meaning

P O Lord (ayya) rAma (rAmayya)! O Lord (ayya)! At least now (ipuDaina) tell me (delupu) (delupavayya) as to for whose sake (evarikai) You took (ettitivo) this incarnation (avatAramu) (evarkai(y)avatAram(e)ttitivO).

A O Lord rAma! I salute (mrokkEda) him (vAniki) - that great person (maharAju) - who (evaDO) (maharAjevaDO) called (pilicina) You to come (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) extolled (varNanIyamau) even in vEdas, with a physical form (rUpamutO) so superior (mElmiyagu) even to brahmA (vidhi) and rudra (rudralaku), and with an impeccable (great) (paTu) character (caritamutO) which is a store house (sadanamagu) of great joy (mOda) (for the listeners), donning the garb (vESiyau) of kingly (rAja) ascetic (muni), O Lord praised by this tyAgarAja (tyAgarAjanuta)! O Lord rAma! at least now tell me as to for whose sake You took this incarnation.

Notes - P - evarikai avatAramettitivO - The great harikathA exponent zrI TS Balakrishna Sastrigal in his Thyagaraja Ramayanam states that zrI tyAgarAja implies rAvaNa in this kRti as the person responsible for making the Supreme Lord to incarnate as human being. A - maharAju - zrI tyAgarAja's bhakti towards zrI rAma is so great that even His (zrI rAma's) enemy (rAvaNa) deserves mention because but for rAvaNa, the incarnation of zrI 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 ziva. In his kingom vEda adhyayana was very much prevalent as is seen by AnjanEya during his sojourn of laGka. For a king who sent his spies to daNDakA forest to find out about zrI rAma, it is very astonishing that he just looked on when zrI rAma and his army was building causeway over the ocean. Looking from this angle, rAvaNa was indeed waiting for zrI rAma to redeem him.

Therefore, there is no surprise that zrI tyAgarAja calls rAvaNa a great person (maharAju) for having brought zrI rAma to the Earth. P and C - In the book of TSV/AKG, at the end of pallavi and charaNa, the word 'nl' is given (nIvevarakai). This needs to be checked. Any suggestions ??? A - mrokkeda - this is how it is given in all the books other than that of TKG, wherein it is given as 'mrokkenu'. 'mrokkeda' seems to be appropriate word. This needs to be checked. Any suggestions ??? C - 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 kAJci paramAcArya candrazEkharEndra sarasvati on 'tAraka nAma' given at Appendix 'K'. C - muni rAja - zrI tyAgarAja is reflecting the words uttered by zrI rAma Himself in response to kaikEyI's words commanding Him to leave for forest - zrImad vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapter 19 refers -

nAhamartha parO dEvi lOkamAvastumutsahE viddhi mAmRSibhistulyaM 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 RSis."

baNTu rIti-haMsanAdaM

In the kRti 'baNTu rIti koluv(u)iyyavayyA' - rAga - haMsanAdaM - zrI tyAgarAja yearns for the privilege of being a servant (armed guard) in the Assembly of zrI rAma.

P baNTu rIti koluv(i)yya(v)ayya rAma

A tuNTa viNTi vAni modalaina mad(A)dula koTTi nEla kUla jEyu nija (baNTu)

C rOmAJcam(a)nu ghana kaJcukamu rAma bhaktuD(a)nu mudra biLLayu rAma nAmam(a)nu vara khaDgam(i)vi rAjillun(a)yya tyAgarAjunikE (baNTu)

Gist O Lord rAma! Give me the privilege of being in Your service as a true servitor - who will make, the six interanal enemies - desire, conceit etc. - bite dust by thrashing them. Give the privilege of being in Your service as a servitor to this tyAgarAja on whose person shines these - (a) a strong armour called horripilation, (b) a royal badge called 'devotee of zrI rAma', and (c) the divine sword called the 'name of rAma'.

Word-by-word Meaning

P O Lord (ayya) rAma! Give (iyyi) me the privilege of being in Your service (koluvu) (koluviyyavayya) as (rIti) a servitor (baNTu) (literally armed guard).

A O Lord rAma! Give me the privilege of being in Your service as a true (nija) servitor - who will make (jEyu) the six interanal enemies - desire - originating from (modalaina) cupid (kAma) - sugar cane (tuNTa) archer (viNTi vADu) (viNTi vAni), conceit (mada) etc. (Adula) (madAdula), bite dust (nEla kUla) (literally knock down to earth) by thrashing (koTTi) them.

C O Lord (ayya) rAma! give the privilege of being in Your service as a servitor to this tyAgarAja (tyAgarAjunikE) on whose person shines (rAjillu) (rAjillunayya) these (ivi) - a strong (ghana) armour (kaJcukamu) called (anu) horripilation (rOmAJcamu) (rOmAJcamanu), a royal (mudra) badge (biLLayu) called (anu) 'devotee (bhaktuDu) (bhaktuDanu) of zrI rAma', and the divine (vara) sword (khaDgamu) (khaDgamivi) called (anu) the 'name (nAmamu) (nAmamanu) of rAma'.

Notes - A - tuNTa viNTi vAni modalaina - As per telugu dictionary, 'tuNTa vilukAdu' refers to kAma - cupid. Therefore, 'tuNTa vinTivAni modalaina' should be taken to mean 'desire - originating from kAma' Accordingly the anupallavi would read 'kAma, madAdula koTTi nEla kUla jEyu nija'. Any suggestions ??? A - modalaina - this may be taken to mean 'beginning with' also. Accordingly, it will be translated as 'kAma modalaina madAdula koTTi ... ' A - madAdula - kAma, krOdha, lObha, mOha, mada, mAtsarya - desire, anger, greed, obsession, conceit, jealousy. A -koTTi - this is how it is given in all the books other than that of TKG, where it is given as 'paTTi'. As 'koTTi' seems to be appropriate, the same has been adopted. This needs to be checked. Any suggestions ??? C - the word ending 'u' in 'rOmaJcamanu', 'rAma bhaktuDanu' and 'rAma nAmamanu' are as given in the books of CR, ATK and TSV/AKG. However, in the book of TKG, these are given with ending 'E'

vinanAsakoni-pratApavarALi

In the kRti 'vinanAsakoni' - rAga pratApavarALi, zrI tyAgarAja asks Lord to let him also hear the sweet words spoken by Him to sItA.

P vinan(A)sakoni(y)unnAnurA vizva rUpuDa nE

manasAraga vInula vinduga madhuramaina palukula (vina)

C sItA ramaNItO(n)Omana-guNTal(A)Di gelucuTa cEtan(o)karik(o)karu jUci(y)A bhAvam(e)rigi sAkEt(A)dhipa nijamagu prEmatO balkukonna muccaTa vAt(A)tmaja bharatulu vinnaTula tyAgarAja sannuta (vina)

Gist O Lord of Universal Form! O Lord of ayOdhyA well-praised by this tyAgarAja! I am desirous of listening to my heart's content, as a feast to my ears, the elegant sweet words, as heard by AJjanEya and bharata, which You and sItA spoke to each other, with true love, looking at each other, understanding the feeling in each other's heart, immediately after winning the game Omana-guNTa with sItA.

Word-by-word Meaning

P O Lord of Universal (vizva) Form (rUpuDa)! I (nE) am (unnAnurA) desirous (Asakoni) of listening (vinanu) (vinanAsakoniyunnAnurA) (to Your words).

A O Lord of Universal Form! I am desirous of listening to - the sweet (madhuramaina) words (palukula), to my heart's content (manasAraga) (literally mind's content) as a feast (vinduga) to my ears (vInula).

C O Lord of Universal Form! O Lord (adhipa) of ayOdhyA (sAkEta) (sAkEtAdhipa) well-praised (sannuta) by this tyAgarAja! I am desirous of listening to - the elegance (muccaTa) of (You and sItA) conversing (balkukonna) with true (nijamagu) love (prEmatO), looking (jUci) at each other, (okarikokaru) understanding (erigi) the (A) (jUciyA) (literally that) feeling (bhAvamu) (bhAvamerigi) (in each other's heart), immediately after (cEtanu) (cEtanokarikokaru) winning (gelucuTa) by playing (ADi) the game (called) Omana-guNTa (Omana-guNTalu) with the beautiful (ramanI) (ramanItOnu) (ramaNitOnOmana-guNTalADi) sItA, as (aTula) heard (vinna) (vinnaTula) by AJjanEya - mind-born (Atmaja) of Wind God (vAta) (vAtAtmaja) and bharata (bharatulu).

Notes - C - Omana-guNTa - (tamizh pannAGguzhi or pallAGguzhi) - A game played indoors in a wooden board carved with 14 (a pair of 7 each) slots using either tamarind or other seeds or sea shells.

centanE sadA-kuntaLavarALi

In the kRti 'centanE sadA' - rAga kuntaLvarALi, zrI tyAgarAja pleads with the Lord to keep him always near Him like AJjanEya and bharata.

P centanE sadA(y)uJcukO(v)ayya

A mantuk(e)kku zrImantuDau hanumantu rItigA zrI kAnta (centanE)

C talacina panulanu nE telisi talatO naDaci santasilludurA palumAru palka pani lEdurA rAma bharatuni vale tyAgarAja nuta (centanE)

Gist O Lord rAma !! O Beloved of lakSmI! O Lord praised by this tyAgarAja! Please always keep me near You. In the same manner as AJjanEya - one who is very rich in wisdom - please always keep me near You. Understanding the tasks thought of by You, I shall exult by executing them by any means; there is no need to tell me again and again; like bharata, please always keep me near You.

Word-by-word meaning

P O Lord (ayya)! Please always (sadA) keep (uJcukO) (sadAyuJcukOvayya) me near (centanE) You.

A O Beloved (kAnta) of lakSmI (zrI)! In the same manner (rItigA) as AJjanEya (hanumantu) - one who is very (ekku) rich (zrImantuDau) in wisdom (mantuku) (mantukekku) - O Lord! please always keep me near You.

C Understanding (telisi) the tasks (panulanu) thought of (talacina) by You, I (nE) shall exult (santasilludurA) by executing them by any means (talatO naDaci); O Lord rAma! there is no (lEdurA) need (pani) to tell (palka) again and again (palumAru) (literally many a times); O Lord praised (nuta) by this tyAgarAja! like (vale) bharata (bharatuni), please always keep me near You.

Notes - C - talatO naDaci - 'talato nadici vastunnanu' - 'I will come even though I walk on my head' (Telugu Dictionary) C - The great Tamil Saint kAraikkAl ammaiyAr is stated to have gone to kailAsa walking on her head because she felt that the place to be too worthy of respect to walk by foot. Source - http://www.thevaaram.org/12/12024006.htm (verse 55). C - pani lEdurA rAma - this is how it is given in the book of TSV/AKG; in the book of TKG, it is given as 'pani lEdurA'; in the book of CR, it is given as 'pani lEdu rAma'. This needs to be checked. Any suggestions ???

nA jIvAdhAra-bilahari

In the kRti 'nA jIvAdhArA' - rAga bilahari, zrI tyAgarAja ecstatically describes the Lord to be everything to him.

P nA jIvAdhAra nA nOmu phalamA

A rAjIva lOcana rAja rAja zirO-maNi (nA)

C nA cUpu prakAzamA nA nAsika parimaLamA nA japa varNa rUpamA nAdu pUjA sumamA tyAgarAja nuta (nA)

Gist O Substratum of my life! O Fruit of my religious vows! O Blue-Lotus eyed! O crown jewel of Emperors! O brilliance of my sight! O Fragrance of my nose! O Embodiment of words of my chant! O Flowers of my worship! O Lord praised by this tyAgarAja!

Word-by-word Meaning

P O Substratum (AdhAra) of my life (jIva) (jIvAdhAra)! O Fruit (phalamA) of my (nA) religious vows (nOmu)!

A O Blue-Lotus (rAjIva) eyed (lOcana)! O crown (ziras) (literally head) jewel (maNi) (zirO-maNi) of Emperors (rAja rAja)!

O Substratum of my life! O Fruit of my religious vows!

C O brilliance (prakAzamA) of my (nA) sight (cUpu)! O Fragrance (parimaLamA) of my (nA) nose (nAsika)! O Embodiment (rUpamA) of words (varNa) of my (nA) chant (japa)! O Flowers (sumamA) of my (nAdu) worship (pUjA)! O Lord praised (nuta) by this tyAgarAja! O Substratum of my life! O Fruit of my religious vows!

Notes - General - The word endings 'jIvAdhAra', '1Ocana' should be elongated. However, only short vowel is given in all the books. On the other hand, in some books ending of word 'nAsika' has been elongated which is not correct. This needs to be checked. C - japa varNa rUpamA - Please refer to lalitA sahasra nAmaM (850) - varNa rUpiNi. General - This is the ecstatic state of mind where the bhakta sees everything to be the Lord only; there are no prayers, no appeals, no desires - just exultation in being near or one with the Lord. The following quotes are relevant -

praznOpaniSad- ESa hi draSTA spraSTa zrOtA ghrAtA rasayitA manta bOddhA kartA vijnAnAtmA puruSa: | sa parE(a)kSarE Atmani sampratiSThatE || 9 ||

"It is he who sees, feels, hears, smells, tastes, thinks, knows; he is the doer, the intelligent soul, the puruSa. He is established in the supreme immutable Atma." (Translation - Swami Sarvananda)

kaThOpaniSad - yEna rUpaM rasaM gandhaM zabdAn sparzAMsca maithunAn | EtEnaiva vijAnAti kimatra pariziSyatE | Etadvai tat || II.i.3 |I

"What remains here (unknowable to the Self) through which very Self people perceive colour, taste, smell, sound, touch, and sexual pleasure? This indeed is that (Self)." (Translation - Swami Gambhirananada)

zrImad bhagavat gItA - zrOtraM cakSu: sparzanaM ca rasanaM ghrANamEva ca adhiSTAya manascAyaM viSayAnupasEvatE || XV. 9

"Presiding over the ear, the eye, the touch, the taste, and the smell, as also the mind, He experiences objects." (Translation - Swami Swarupananda)

marugElarA-jayantazrI

In the kRti 'marugElarA O rAghava' - rAga jayantazrI - zrI tyAgarAja pours out his heart.

P marug(E)larA O rAghava

marug(E)la car(A)cara rUpa parAtpara sUrya sudhA-kara lOcana (marugu)

C anni nIv(a)nucu antaraGgamuna

tinnagA vetagi telusukoNTin(a)yya ninnE gAni madin(e)nna jAlan(o)rula nannu brOva(v)ayya tyAgarAja nuta (marugu)

Gist O rAghava! O Lord of the form of both moving and non-moving! O Supreme Lord who is beyond everything! O Lord who has Sun and Moon as eyes! O Lord praised by this tyAgarAja! Why do You conceal Yourself from me, Having searched my inner recess, I have directly perceived that everything is You alone; I shall not even think in my mind of anyone other than You; therefore, protect me.

Word-by-word Meaning

P O rAghava! Why (ElarA) do You conceal (marugu) (marugElarA) Yourself from me?

A Why (Ela) do You conceal (marugu) (marugEla) Yourself from me, O Lord of the form (rUpa) of both moving (cara) and non-moving (acara) (carAcara)! O Supreme Lord who is beyond everything (parAtpara)! O Lord who has Sun (sUrya) and Moon - one who sheds nectar (sudhA-kara) - as eyes (lOcana)! O rAghava! Why do You conceal ourself from me?

C O Lord (ayya)! Having searched (vetagi) my inner recess (antaraGgamuna), I have directly (tinnaga) perceived (telusukoNTini) (telusukoNTinayya) that (anucu) everything (anni) is You alone (nIvu) (nIvanucu); I shall not (jAlanu) even think (enna) in my mind (madini) (madinenna) of anyone (orulua) (jAlanorula) other than (gAni) You (ninnE); O Lord (ayya) praised (nuta) by this tyAgarAja! Therefore, protect (brOvu) (brOvavayya) me (nannu). O rAghava! Why do You conceal Yourself from me?

ennaDu jUtunO-kalAvati

In the kRti 'ennaDu jUtunO' - rAga kalAvati, zrI tyAgarAja laments as to when he will see the Lord.

P ennaDu jUtunO ina kula tilaka ninn(ennadu)

A pannaga zayana bhakta jan(A)vana punnama canduru bOlu mukhamunu (ennaDu)

C dharaNijA saumitri bharata ripughna vAnara yUtha pati varuD(A)Jjan EyuDu karuNanu okarik(o)karu varNimpan- (A)daraNanu pilicE ninu tyAgarAj(A)rcita (ennaDu)

Gist O The Eminent of the Solar dynasty! O Lord reclining on zESa! O Protector of the devotees lot! O Lord worshipped by this tyAgarAja! When shall I see Your face which resembles Full Moon?

As sIta, lakSmaNa, bharata, zatrughna, sugrIva, and the blessed AJjanEya describe to one-another about Your compassion, You call them with kindness; when shall I see You?

Word-by-word Meaning

P O The Eminent (tilaka) (literally auspicious mark on the forehead) of the Solar (ina) dynasty (kula)! When (ennaDu) shall I see (jUtunO) You?

A O Lord reclining (zayana) on zESa - the snake (pannaga)! O Protector (avana) of the devotees (bhakta) lot (jana) (janAvana)! O The Eminent of the Solar dynasty! when shall I see Your face (mukhamunu) which resembles (bOlu) Full (punnama) Moon (canduru)?

C As sIta - born of Earth (dharaNijA), lakSmaNa - son of sumitrA (saumitri), bharata, zatrughna (ripughna - ripu - zatru), sugrIva - the Chief (pati) of the multitude (yUtha) of monkeys (vAnara), and the blessed (varuDu) AJjanEya (AJjanEyuDu) (varuDAJjanEyuDu) - describe (varNimpa) to one-another (okariki okuru) (okarikokaru) about Your compassion (karuNanu), O Lord worshipped (arcita) by this tyAgarAja - who calls (pilicE) them with kindness (AdaraNanu) (varNimpanAdaraNanu), O The Eminent of the Solar dynasty! when shall I see You?

nEnendu vetukudurA-karnATakabehAg

In the kRti 'nEnendu vetukudurA' - rAga karnATaka behAg, zrI tyAgarAja curses his own faults for the Lord not manifesting.

P n(E)nendu vetukudurA hari

A nAlgu mOmula vAni mora- n(A)lagiJci rAni ninnu (nEnendu)

C kaluS(A)tmuDai duS-karma yutuDai palumAru dur-bhASiyai ilalO bhakt(A)grEsarula vESiyai tyAgarAja pUjita (nEnendu)

Gist O Lord hari! O Lord worshipped by this tyAgarAja! Where will I search for You? Where will I search for You who did not come heeding the appeal of even that brahmA - the four headed? Remaining here as impure minded, performing evil deeds, uttering abusive language many a times, and donning the garb as the eminent of devotees, where will I search for You?

Word-by-word Meaning

P O Lord hari! Where (endu) will I (nEnu) (nEnendu) search (vetukudurA) for You?

A O Lord hari! Where will I search for You (ninnu) who -

did not come (rAni) heeding (AlagiJci) the appeal (moranu) (moranAlagiJci) of even that (A) brahmA - the four (nAlgu) headed (mOmula vAni)?

C O Lord hari! Remaining here (ilalO) (literally World) as - impure (kaluSa) minded (AtmuDu) (kaluSAtumuDai), performing (yutuDai) evil deeds (duS-karma), uttering abusive language (dur-bhASiyai) many a times (palumAru), and donning the garb (vESiyai) as the eminent (agrEsaruDu) of devotees (bhakta) (bhaktAgrEsarula), O Lord worshipped (pUjita) by this tyAgarAja! where will I search for You?

Notes A - nAlgu mOmula vAni mora - the exact episode where the Lord did not heed the prayer of brahmA is not known. Any suggestions ???

mAru palkaga-zrIraJjani

In the kRti 'mAru palkagunnAvEmirA' - rAga zrIranjani, zrI tyAgarAja makes a fervent appeal to zrI rAma to respond to his pleas.

P mAru palkag(u)nnAv(E)mirA mA man(O)ramaNa

jAra cOra bhajana jesitinA sAkEta sadana (mAru)

C dUra-bhAram(a)ndu nA hRday- (A)ravindam(a)ndu nelakonna dArin(e)rigi santasillin- (a)TTi tyAgarAja nuta (mAru)

Gist O Delighter of the mind of lakSmI! O Dweller of ayOdhyA! O Lord praised by this tyAgarAja who is exulting having understood the method in which You are abiding (at once) everywhere - in far away places as also in the lotus of my heart! (OR) O Lord abiding (at once) everywhere - in far away places as also in the lotus of my heart - praised by this tyAgarAja who is exulting having understood the right path! Why do you remain (silent) without uttering a word in response? Did I extol adulterers and thieves?

Word-by-word Meaning

P O Delighter (ramaNa) of the mind (manas) (manOramaNa) of lakSmI (mA)! Why (EmirA) do you remain (silent) (unnAvu) without uttering (palkaga) a word in response (mAru) (palkagunnAvEmirA)?

A O Dweller (sadana) of ayOdhyA (sAkEta)! Did I extol (bhajana) (literally chant names) of adulterers (jAra) and thieves (cOra)? Why do you remain silent without uttering a word in response? O Delighter of the mind of lakSmI!

C O Lord praised (nuta) by this tyAgarAja who (aTTi) is exulting (santasillina) (santasillinaTTi) having understood (erigi) the method (dArini) (dArinerigi) in which You are abiding (nelakonna) (at once) everywhere - in (andu) far away places (dUra-bharamu) (dUra-bhAramandu) as also in (andu) the lotus (aravindamu) of my (nA) heart (hRdaya) (hRdayAravindamandu)! (OR) O Lord abiding (nelakonna) (at once) everywhere - in (andu) far away places (dUra-bharamu) (dUra-bhAramandu) as also in (andu) the lotus (aravindamu) of my (nA) heart (hRdaya) (hRdayAravindamandu) - praised (nuta) by this tyAgarAja who (aTTi) is exulting (santasillina) (santasillinaTTi) having understood (erigi) the right path (dArini) (dArinerigi)!

lakSmI! Why don't You utter a word in response? O Delighter of the mind of

Notes - A - cOra - This telugu word also means 'a beautiful woman'. However, the general meaning 'thief has been adopted. Any suggestions ??? A - jAra cOra - Lord kRSNa is also called so in the Dikshitar kRti 'mAra rati priyam' rAga - ratipriya and in the tyAgarAja kRti - 'vara lIla gAna' - rAga zaGkarAbharaNam (caraNa 5). C - nelakonna - caraNa can be translated in two ways - (1) taking 'dUra bhAramandu nA hRdayAravindamandu nelakonna' - as an epithet of the Lord 'One who is abiding at once far away and right in my heart' and connected to 'tyAgarAja nuta'; (2) this whole phrase can be taken as an adjective of 'dAri' - 'O Lord praised by tyAgarAja who is exulting having known the method (dari) in which You are abiding at one far away and right in my heart'. Both alternatives are given. Any suggestions ??? C - dAri - generally this word means 'path'. However, this word also means 'method'. Depending on alternative - as given above - 'dAri' would mean either 'method' or (right) path. Any suggestions ??? C - dUra bhAramandu - hRdayAravindamandu - at once far away and very near - the following verse from zrImad-bhagavad-gItA, Chapter 13, refers -

bahirantazca bhUtAnAmacaraM caramEva ca | sUkSmatvattadavijnEyaM dUrasthaM cAntikE ca tat || 15 ||

"Without and within (all) beings; the unmoving and also the moving; because of Its subtelety incomprehensible; It is far and near." (Translation by Swami Swarupananda).

calamElarA-mArgahindOLaM

In the kRti 'calamElarA sAkEta rAma' - rAga mArgahindOLaM zrI tyAgarAja pleads to Lord not to delay his grace.

P calam(E)larA sAkEta rAma

A valaci bhakti mArgamutOnu ninnu varNincuc(u)nna nAtO (calamu)

C endu pOdu nE(n)Emi sEyudunu eccOTa nE mora peTTudunu dandanalatO proddu pOvalenA tALa jAlarA tyAgarAja nuta (calamu)

Gist O Lord zrI rAmA of ayOdhya! O Lord Praised by this tyAgarAja! Why are You cross with me who, adopting the path of devotion, is ever engaged in extolling You lovingly? Where shall I go? what shall I do? in which place (with whom) shall I complain? should I be wasting away my time putting up with Your tricks? I am unable to bear any more.

Word-by-word Meaning

P O Lord zrI rAmA of ayOdhya (sAkEta)! Why (ElarA) are You cross (calamu) (calamElarA) with me?

A O zrI rAmA of ayOdhya! Why are You cross with me (nAtO) who, adopting the path (mArgamutOnu) of devotion (bhakti), is ever engaged (unna) in extolling (varNiJcucu) (varNiJcucunna) You (ninnu) lovingly (valaci) ?

C Where (endu) shall I go (pOdu)? what (Emi) shall I (neNu) (nEnEmi) do (sEyudunu)? in which place (with whom) (eccOTa) shall I (nE) complain (mora peTTudunu)? should I be wasting away (pOvalenA) (literally spend) my time (proddu) putting up with Your tricks (dandanalatO)? O Lord Praised (nuta) by this tyAgarAja! I am unable (jAlarA) to bear (tALa) any more; O Lord zrI rAma of ayOdhya! why are You cross with me?

Notes - A - nAtO - this is how it is given in all books other than that of TKG, wherein it is given as 'nApai'. This needs to be checked. Any suggestions ??? C - eccOTa nE - this is how it is given in all books other than that of TKG, wherein it is given as 'eccOTani'. This needs to be checked. Any suggestions ???

nA morAlakimpa-dEvagAndhAri

In the kRti 'nA morAlakimpavEmi' - rAga dEvagAndhAri, zrI tyAgarAja pleads with Lord not to turn a deaf ear to his prayers. This is also one of the nindA-stuti.

P nA mor(A)lakimpav(E)mi zrI rAma

A nI mahimalu vini vini nEn- (e)ntO nera nammiti (nA)

C1 oka vana caruD(a)la nADu sahOdara bAdhalu tALaka moral(i)Da brOcitivi tanaku sugrIvamu kAdA (nA)

C2 oka nizi caruD(a)nna mATal- (O)rvaka zaraN(a)nag(A) zuka vacanamulaku nAdu palukul(a)nni vibhISaNamA (nA)

C3 pUsalu kUrcina(y)aTuvale pUni bhajiJcaga Asalugala tyAgarAju dAsuD(a)nucu telisi (nA)

Gist O Lord zrI rAma! Why don't You listen to my entreaty? Having heard repeatedly Your greatness, I believed You completely. That day when sugrIva, unable to bear troubles created by his brother, complained, you protected him; isn't it that I too have a fine voice? While You protected vibhISaNa who, unable to bear the words of his elder brother, sought your refuge, do all my words sound hoarse to You against those parrot-like sweet words (of vibhISaNa)? While I resolutely chant your names (continuously) like the beads strung in a rosary, even after knowing that this tyAgarAja who has ardent desire (towards You) to be your servant, why don't you listen to my entreaty?

Word-by-word Meaning

P O Lord zrI rAma! Why (Emi) don't You listen (Alakimpavu) to my (nA) entreaty (mora) (morAlakimpavEmi)?

A Having heard repeatedly (vini vini) Your (nI) greatness (mahimalu), I (nEnu) believed (nammiti) You completely (entO nera) (nEnentO). O Lord zrI rAma! Why don't You listen to my entreaty?

C1 That day (ala nADu) when sugrIva - a (oka) forest (vana) dweller (caruDu), unable to bear (tALaka) troubles (bAdhalu) created by his brother (sahOdara), complained (moraliDa), you protected (brOcitivi) him; isn't it (kAdA) that I (tanaku) too have a fine voice (su-grIva) (literally neck)? O Lord zrI rAma! Why don't you listen to my entreaty? (While you protected sugrIva - beautiful necked - You are not showing similar mercy towards me as I too have sugrIva - fine voice.)

C2 (While You protected) vibhISaNa - a (oka) night (nizi) prowler (caruDu) - who, unable to bear (Orvaka) the words (mATalu) (mATalOrvaka) of his elder brother (anna) (caruDanna), sought your refuge (zaraNanaga), do all (anni) my (nAdu) words (palukulu) (palukulanni) sound hoarse (vibhISaNamA) (literally terrifying) to You against those (A) (zaraNanagA) parrot-like (zuka) sweet words (vacanamulaku) (of vibhISaNa)? O Lord zrI rAma! Why don't you listen to my entreaty? (You protected vibhISaNa - the hoarse voiced; but You are not showing similar mercy towards me; is it because against his parrot-like voice, does my voice sound hoarse - vibhISaNa ?. )

C3 While I resolutely (pUni) chant (bhajiJcaga) your names (continuously) like (aTuvale) the beads (pUsalu) strung (kUrcina) (kUrcinayaTuvale) in a rosary, even after knowing (telisi) that this tyAgarAja (tyAgarAju) who has ardent desire (Asalugala) (towards You) to be (anucu) your servant (dAsuDu) (dAsuDanucu), why don't you listen to my entreaty?

Notes - C1 - vana cara - sugrIva - In all the books this has been taken to mean 'fine voice'. As per Sanskrit and Telugu Dictionaries 'grIva' does not have such a

meaning. However, the meaning given in the books has been retained. Any suggestions ??? C1 and C2 - sugrIva - vibhISaNa - zrI tyAgarAja uses these proper nouns in their literal meaning to convey his message. C2 - nizi cara - vibhISaNa - According to On-line Telugu Dictionary, this word also means 'treachery'. However, the Sanskrit meaning seems to be appropriate.

mATADavEmi-nIlAmbari

In the kRti 'mATADavEmi nAtO' - rAga nIlAmbari, zrI tyAgarAja asks the Lord to speak to him sweetly.

P mAT(A)Dav(E)mi nAtO mAdhurya pUrN(A)dhara

A sATi dorakani rAma svAmi madi raJjilla (mATa)

C edur(e)duru jUci(y)endu kAnaka nA hRdayamunak(e)ntO hitavu lEka sadayuDa nEn(u)NDaga samukhamu dorikitE nIrada varNa zrI tyAgarAj- (A)rcita mudduga (mATa)

Gist O Lord with lips brimming with sweetness! O Peerless Lord rAma-svAmi! O Merciful Lord! O rain-cloud hued Lord! O Lord worshipped by this tyAgarAja! Why wouldn't You speak to me so that my mind might exult? Having looked forward for You again and again and not finding You anywhere, while I am very uneasy in my mind, then, when Your holy presence is found, why wouldn't You speak to me charmingly?

Word-by-word Meaning

P O Lord with lips (adhara) brimming (pUrNa) (pUrNAdhara) with sweetness (mAdhurya)! Why (Emi) wouldn't You speak (mATADavu) (mATADavEmi) to me (nAtO)?

A O Peerless (sATi dorakani) (literally equal cannot be found) Lord rAma- svAmi! O Lord with lips brimming with sweetness! Why wouldn't You speak to me so that my mind (madi) might exult (raJjilla)?

C Having looked forward for You again and again (edureduru jUci) and not finding (kAnaka) You anywhere (endu) (jUciyendu), while I (nEnu) am (uNDaga) (nEnuNDaga) very (entO) uneasy (hitavu lEka) (literally comfort-less) in my (nA) mind (hRdayamunaku) (literally heart) (hRdayamunakentO), then, O Merciful Lord (sadayuDa)! when Your holy presence (samukhamu) is found (dorikitE), O rain-cloud (nIrada) hued (varNa) Lord! O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! O Lord with lips brimming with sweetness! why wouldn't You speak to me charmingly (mudduga)?

palukavEmi nA daivamA-pUrNacandrika

In the kRti 'palukavEmi nA daivamA' - rAga pUrNacandrika, zrI tyAgarAja pleads with Lord zrI rAma not to ignore his appeals.

P palukav(E)mi nA daivamA parulu navvunadi nyAyamA

A aluga kAraNam(E)mirA rAma nIv(A)DiJcin(a)Tlu(y)ADina nAtO (paluka)

C talli taNDri bhaktin(o)sagi rakSiJciri takkina vAral(e)ntO hiMsiJciri telisi(y)Urak(u)NDEdi(y)ennALLurA dEv(A)di dEva tyAgarAjunitO (paluka)

Gist O My Lord! O Lord rAma! O Lord of celestials and others! Why are you not speaking to me? Is it fair for others to laugh at me? What is the reason for being angry? Why are you not speaking to me who has been dancing to your tune? My parents graced me by imbibing devotion; however, others bothered me a lot; having known all these, how long will you remain unconcerned? why are you not speaking to this tyAgarAja?

Word-by-word Meaning

P O My (nA) Lord (daivamA)! Why (Emi) are you not speaking (palukavu) (palukavEmi) to me? Is it fair (nyAyamA) for others (parulu) to laugh (navvunadi) at me?

A O Lord rAma! What (EmirA) is the reason (kAraNamu) (kAraNamEmirA) for being angry (aluga)? O My Lord! Why are you not speaking to me (nAtO) who has been dancing (ADina) to your (nIvu) tune (ADiJcinaTlu) (literally the way you made me dance) (nIvADiJcinaTluyADina)? Is it fair for others to laugh at me?

C My parents (talli taNDri) (literally father and mother) graced (rakSiJciri) (literally protect) me by imbibing (osagi) (literally bestowing) devotion (bhaktini) (bhaktinosagi);

(vAralentO); however, others (takkina vAralu) bothered (hiMsiJciri) me a lot (entO)

having known (telisi) all these, how long (ennALLurA) will you remain (uNDEdi) unconcerned (Uraka) (telisiyUrakuNDEdiyennALLurA)? O Lord (dEva) of celestials (dEva) and others (Adi) (dEvAdi)! why are you not speaking to this tyAgarAja (tyAgarAjunito)? Is it fair for others to laugh at me?

Notes - A - ADiJcinaTlu - this is how it is given in the books of in the books of

'ADiJcinaTu'. TKG and TSV/AKG; however in the books of CR and ATK, it is given as

parAku nIkElarA-kiraNAvaLi

In the kRti 'parAku nIkElarA' - rAga kiraNAvaLi, zrI tyAgarAja asks Lord why is showing unconcern for him.

P parAku nIk(E)larA rAma

A car(A)caramula vasiyiJcu O sAras(A)kSa nA panul(a)NTE(n)I (parAku)

C purAna zabari(y)osaGgina(y)aTu nE bhujiJcukonna zESamA rAma dharA talamuna guhuni vale patra talpam(o)narcitinA zrI tyAgarajupai (parAku)

Gist O Lord rAma! O Lotus Eyed who abides in all moving and non-moving! When it comes to my job, why do You have this unconcern? Did I offer the left-over of food as offered by zabari, or bed of leaves on the surface of the Earth as (offered by) guha earlier? Why do You have this unconcern towards this tyAgarAja?

Word-by-word Meaning

P O Lord rAma! Why (ElarA) doYou (nIku) (nIkElarA) have this unconcern (parAku) towards me?

A O Lotus (sArasa) Eyed (akSa) (sArasAkSa) who abides (vasiyiJcu) in all moving (cara) and non-moving (acara) (carAcaramula)! when it comes to (aNTEnu) my (nA) job (panulu), why do You have this (I) (panulaNTEnI) unconcern?

C O Lord rAma! Did I (nE) offer (onarcitinA) - the left-over (zESamA) of food (bhujiJcukonna) (literally after eating) as (aTu) offered (osaGgina) (zabariyosaGginayaTu) by zabari, or bed (talpamu) (talpamonarcitinA) of leaves (patra) on the surface (talamuna) of the Earth (dharA) as (offered by) (vale) guha (guhuni) earlier (purAna)? O Lord rAma! Why do You have this unconcern towards this tyAgarAja (zrI tyAgarAjupai)?

Notes - C - purAna - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'purANa'. If this is correct, then it will be an epithet of the Lord. This needs to be checked. Any suggestions ??? C - zabari - bhujiJcukonna zESa - Left over of eatables - As per vAlmIki rAmAyaNa, AraNya kANDa, Chapter 74 (rAma meeting zabari), there is no mention of zabari offering bitten and tasted fruits. The following verses are relevant -

pAdyamAcamanIyaM ca sarvaM prAdAt yathAvidhi | 7 ||

.. and offered (to the honoured guests) with due ceremony water to bathe their feet and rinse their mouth with and every (other) form of hospitality, ...

zabari said -

mayA tu saMcitaM vanyaM vividhaM puruSarSabha || 17 || tavArthE puruSavyAghra pampAyAstIrasambhavaM | | 18 |

"O Jewel among men! Produce of the forest of every description growing on the brink of pampA has therefore been gathered by me for you, O tiger among men!"

(For the traditional version of zabari offering tasted fruits, please visit web site - http://members.rediff.com/saivani/Sabari.htm )

C - patra talpamu - As per vAlmIki rAmAyaNa, ayOdhya kANDa, Chapter 50, guha offers zrI rAma and others 'excellent beds', but zrI rAma declines the offer. The following verses are relevant -

guha said - bhakSyaM bhOjyaM ca pEyaM ca lEhyaM caitadupasthitaM | zayanAni ca mukhyAni vAjinAM khAdanaM ca tE || 39 | zrI rAma said - azvAnAM khAdanEnAhamarthI nAnyEna kenacit EtAvatAtra bhavatA bhaviSyAmi supUjita: | 45 |l

"Here are at your service dishes requiring mastication (such as rice) and those which can be eaten without mastication (such as milk boiled with rice and sugar), those which can be drunk, those which are fit to be licked up and those which can be sucked. Moreover, there are excellent beds (for you to sleep on) as well as food for your horses." (39) "I am interested only in having food for the horses and in nothing else. By being provided with this much at the present moment I shall be duly entertained by you." (45)

C - onarcitinA - this will qualify both zabari and guha. C - zrI tyAgarAjapai - this is how it is given in all the books other than that of TKG, wherein the word 'zrl' is missing. This needs to be checked. Any suggestions ???

manavini vinumA-jayanArAyaNi

In the kRti 'manavini vinumA' - rAga jayanArAyaNi, zrI tyAgarAja pleads with Lord to listen to his appeal.

P manavini vinumA marava samayamA

A kanugona kOri duS-kalpana mAniti kanikaramuna ninu pADuc(u)nna nA (manavi)

C parulaku hitamagu bhAvana gAni ceracu mArgamula cintimpa lEnu parama dayAkara bhakta manOhara dhar(A)dhipa kar(A)rcita tyagarAju (manavi)

Gist O Supremely compassionate Lord! O Lord who wins the heart of the devotees! O Lord worshipped by the hands of kings (Lord of Earth)! Please listen to my plea; is this the time to forget me? Desiring to behold You, I desisted from all evilsome fancies; kindly listen to my plea, who remains singing about You.

My intention is to be helpful to others and did not consider ways of harming them; please listen to the plea of this tyAgrarAja.

Word-by-word Meaning

P Please listen (vinumA) to my plea (manavini); is this the time (samayamA) to forget (marava) me?

A Desiring (kOri) to behold (kanugona) You, I desisted (mAniti) from all evilsome fancies (duSkalpana); kindly (kanikaramuna) listen to my (nA) plea, who remains (unna) singing (pADucu) (pADucunna) about You (ninu); is this the time to forget me?

C My intention (bhAvana) is to be helpful (hitamagu) to others (parulaku) and (gAni) did not (lEnu) consider (cintimpa) ways (mArgamula) of harming (ceracu) them; O Supremely (parama) compassionate (dayAkara) Lord! O Lord who wins (hara) (literally snatch) the heart (manas) (manOhara) of the devotees (bhakta)! O Lord worshipped (arcita) by the hands (kara) (karArcita) of kings - Lord (adhipa) of Earth (dhara) (dharAdhipa)!

forget me? please listen to the plea of this tyAgrarAja (tyAgarAju); is this the time to

Notes - C - parulaku - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'orulaku'. Though both the words means almost same thing, this needs to be checked. Any suggestions ???

evari mAta-kAmbhOji

In the kRti 'evari mATa vinnAvO' - rAga kAmbhOji, zrI tyAgarAja pleads with Lord not to ignore him.

P evari mATa vinnAvO rAvO indu lEvO bhaLi bhaLi

A avanilOn(A)rSEya pauruSEyam- (a)ndi cOdyam(e)ruga lEn(a)yya (evari)

C bhakta parAdhInuD(a)nucu parama bhAgavatula vyakta rUpuDai palikina muccaTa yuktam(a)nucun(u)NTi zakti gala mahA-dEvuDu nIv(a)ni santOSamunan(u)NTi satta cittuDagu tyAgarAja nuta satya sandhuD(a)nukoNTin(i)lalO (evari)

Gist O Lord praised by this tyAgarAja! I don't know whose words You listened to. Won't You come? Or ain't You here? Well Done!

In this World, having attained knowledge of vEdas and zAstras etc, I did not learn scepticism. I assumed that the tidings of Your utterance, to Your supreme devotees, by actually manifesting before them, that You are entirely engaged in attending to (the welfare of) Your devotees, to be correct; I remained happy that You are the mighty Lord having prowess; I assumed You to be true to word who is good hearted; I don't know whose words You listened to in this World.

Word-by-word meaning

P O Lord! I don't know whose (evari) words (mATa) You listened to (vinnAvO). Won't You come (rAvO)? Or ain't You (lEvO) here (indu)? Well Done (bhaLi bhaLi)!

A O Lord (ayya)! In this World (avanilO), having attained (andi) knowledge of vEdas (ArSEya) (literally derived from RSis) (avanilOnArSEya) and zAstras etc (pauruSEyamu) (pauruSEyamandi), I did not (lEnu) (lEnayya) learn (eruga) scepticism (cOdyamu) (literally questioning) (cOdyameruga); I don't know whose words You listened to. Won't You come? Or ain't You here? Well Done!

C I assumed (uNTi) that (anucunu) the tidings (muccaTa) of Your utterance (palikina), to Your supreme (parama) devotees (bhAgavatula), by actually manifesting before them (vyakta rUpuDai) that (anucu), You (parAdhiNuDanucu) to (the welfare of) Your devotees (bhakta), are entirely engaged in attending (parAdhInuDu)

to be correct (yuktamu) (yuktamanucunuNTi); I remained (uNTi) happy (santOSamunanu) (santOSamunanuNTi) that (ani) You (nIvu) (nIvani) are the mighty Lord (mahA-dEvuDu) having (gala) prowess (zakti); I assumed (anukoNTini) You to be true to word (satya sandhuDu) who is good (satta) hearted (cittuDagu); O Lord praised (nuta) by this tyAgarAja! I don't know whose words You listened to in this World (ilalO) (sandhuDanukoNTinilalO). Won't You come? Or ain't You here? Well Done!

Notes - P - bhaLi bhaLi - Well Done - This is a sarcastic usage. A - pauruSEya - The following explanation given by kAJci mahAsvAmi candrazEkharEndra sarasvati in the following website, clarifies the term - " ... revealed texts - we call the same 'apauruseya' (not the work of a human author). What men do of their own accord is 'pauruseya' and what the paramatman reveals, using man as a mere instrument, is 'apauruseya'. Source - 'Hindu Dharma' - English translation of certain invaluable and engrossing speeches of Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji at various times during the years 1884 to 1994. website - http://www.kamakoti.org/hindudharma/part5/chap1.htm A - ArSEya - derived from RSis - With reference to the meaning 'pauruSEya' (as given above), ArSEya, in my humble opinion, would mean the same as 'apauruSEya' - vEdas - revealed texts - derived from RSis - the mantra draSTA - 'seer' of mantras. A - cOdya - The term also means 'wonderment', 'raising questions' etc. Keeping in view the statements made by zrI tyAgarAja in the caraNa, I feel that what zrI tyAgarAja wants to convey is that he had glibly accepted Lord's words unhesitatingly as true; but he now finds them to be not so. He wonders whether

that is because of somebody's instigation (evari mAta vinnAvO). The same kind of doubt is voiced by the zrI tyAgarAja in the kRti 'nagu mOmu gana lEni' - rAga AbhEri also - whether the people surrounding Him are instigating Him not to have compassion on the him.

General - Please visit the site for a discussion on the kRti - http://www.ibiblio.org/sripedia/oppiliappan/archives/jun03/msg00011.html

pAhi rAmacandra-yadukulakAmbhOji

In the kRti 'pAhi rAmacandra' - rAga yadukulakAmbhOji, zrI tyAgarAja pleads with Lord to protect him.

P pAhi rAmacandra rAghava harE mAM pAhi rAmacandra rAghava

C1 janaka sutA ramaNa kAvavE gati nIvu ganuka nannu vEga brOvavE (pAhi)

C2 enta vEDukonna nIku nA(y)andu isum- anta daya lEka(y)uNDunA (pAhi)

C3 kaSTamulanu tIrca(m)aNTini nIvu nAk(i)STa daivam(a)nukoNTini (pAhi)

C4 ambuj(A)kSa vEga jUDarA nI kaTAkS- ambu lEni janmam(E)larA (pAhi)

C5 ATal(a)nucu tOci(y)unnadO lEka nA lalATa likhita marmam(e)TTidO (pAhi)

C6 zOdhanalaku nEnu pAtramA rAma yazO dhanulaku nuti pAtramA (pAhi)

C7 nIvu nannu jUDa vELarA kanna kanna tAvula nE vEDa jAlarA (pAhi)

C8 nannu brOcu vAru lErurA rAma nI kanna daivam(e)ndu lEdurA (pAhi)

C9 rAja rAja pUjita prabhO harE tyAga- rAja rAja rAghava prabhO (pAhi)

Gist O Lord rAmacandra! O Lord rAghava! O Consort of sItA! O Lotus Eyed! O Lord rAma - the subject of praise by those who are rich in honour or fame! O Lord worshipped by Emperors! O Lord of this tyAgarAja! Please protect me; As You are my refuge, please protect me quickly. Is it possible that You would not have even a little mercy towards me, no matter how much I entreat You? I entreated You to relieve my troubles; I considered You to be the Lord of my liking. Please look at me quickly; what for this life devoid of Your grace? Does my appeal seem to You to be a plaything? Otherwise, I do not know what kind of fate is written on my fore-head.

Am I to be subjected to Your tests? It is time for You to look at me; I shall not beg at any and every place. There is none who would protect me; nowhere is a God better than You.

Word-by-word Meaning

P Please protect (pAhi) me, O Lord (harE) rAmacandra! O Lord rAghava! Please protect (pAhi) me (mAM), O Lord rAmacandra! O Lord rAghava!

C1 O Consort (ramaNa) of sItA - the daughter (sutA) of King janaka! Please protect (kAvavE) me; as (ganuka) You (nIvu) are my refuge (gati), please protect (brOvavE) me (nannu) quickly (vEga); Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C2 Is it possible (uNDunA) that You (nIku) would not have (lEka) (lEkayuNDunA) even a little (isumanta) mercy (daya) towards (andu) me (nA), no matter how much (enta) I entreat (vEdukonna) You? Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C3 I entreated (aNTini) (literally asked) You to relieve (tIrca) (tIrcamaNTini) my troubles (kaSTamulanu); I considered (anukoNTini) You (nIvu) to be the Lord (daivamu) (daivamanukoNTini) of my (nAku) liking (iSTa) (nAkiSTa); Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C4 O Lotus (akSa) Eyed (ambuja) (ambujAkSa)! Please look (jUDarA) at me quickly (vEga); what for (ElarA) this life (janmamu) (janmamElarA) devoid (lEni) of Your grace (kaTAkSambu) (literally side glance)? Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C5 Does my appeal seem (tOciyunnadO) to You to be (anucu) a plaything (ATalu) (ATalanucu)? Otherwise (lEka), I do not know as to what kind (eTTidO) of fate (marmamu) (literally secret) (marmameTTidO) is written (likhitamu) (literally writing) on my (nA) fore-head (lalATa). Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C6 Am I (nE) to be subjected (pAtramA) to Your tests (zOdhanalaku)? O Lord rAma - the subject (pAtramA) of praise (nuti) by those who are rich (dhanulaku) in honour or fame (yazO)! Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C7 It is time (vELarA) for You (nIvu) to look at me (nannu); I (nE) shall not (jAlarA) beg (vEDa) (literally beseech) at any and every (kanna kanna) place (tAvula); Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C8 There is none (lErurA) who (vAru) would protect (brOcu) me (nannu); O Lord rAma! Nowhere (endu lEdurA) is a God (daivamu) (daivamendu) better than (kanna) You (nI);

Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

C9 O Lord (prabhO) worshipped (pUjita) by Emperors (rAja rAja)! O Lord (rAja) of this tyAgarAja! O Lord (prabhO) rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava! Please protect me, O Lord rAmacandra! O Lord rAghava!

Notes - General - The order of caraNas are as given in all the books other than that of TKG, wherein caraNas 4 and 6 are interchanged. C1 - gati nIvu - In the book of TKG, this is given as 'harE nIvu'. In the books of CR, ATK and TSV/AKS, the word 'gati' is found. Without the word 'gati' the sentence does not convey any meaning. Therefore, the word 'gati' is the correct one. Any suggestions ??? C4 - nI kaTAkSa - In the book of TKG, the word 'harE' is found before 'nI kaTAkSa'. C6 - rAma - In the book of TKG, the word 'harE' is found before 'rAma'.

palukavEmi patita pAvana-Arabhi

In the kRti 'palukavEmi patita pAvana' - rAga Arabhi, zrI tyAgarAja pleads with Lord to respond to him.

P palukav(E)mi patita pAvana karuNa jilkav(E)mi sujana jIvana

C1 Orcina tApam(A)rcina aGgalArcina enta nErcina (pa)

C2 talacina ninnu kolicina(y)enta valacina bAga pilicina (pa)

C3 telipina manasu nilipina pUja salipina matamu kalipina (pa)

C4 kAJcina ninnu bhajiJcina madamu vaJcina uramunan(u)Jcina (pa)

C5 paTTina enta tiTTina ninnu juTTina padamu paTTina (pa)

C6 ADina ninnu pADina(y)enta vEDina koniyADina (pa)

C7 kOrina marugu jErina ninnu dUrina(y)enta pOrina (pa)

C8 telisina buddhi kalasina jUci solasina pEru telisina (pa)

C9 mrokkina nI cE jikkina(y)entO sokkina nIkE dakkina (pa)

C10 nAga rAja zayana vEga rA zrI

tyAgarAja nuta ghRNA sAgara (pa)

Gist O Purifier of the fallen! O Livelihood of the good people! O Lord reclining on zESa! O Lord praised by this tyAgarAja! O Ocean of mercy! Why don't You speak to me? Why wouldn't You shower Your grace on me? 1. Whether I tolerate, or I subdue my (emotional) suffering, or I cry of sorrow, or I learn much, why wouldn't You shower Your grace on me? 2. Whether I think of You, or I serve You much, or I love You ardently, or I call You, why wouldn't You shower Your grace on me? 3. Whether I communicate to You, or I contol my mind, or I perform worship, or I go according to Your opinion, why wouldn't You shower Your grace on me? 4. Whether I behold You, or I chant Your names, or I bend my pride, or I seat You in my bosom, why wouldn't You shower Your grace on me? 5. Whether I get hold of You, or I scold You much, or I circumambulate You, or I hold Your holy feet, why wouldn't You shower Your grace on me? 6. Whether I speak to You, or I sing about You, or I beseech You much, or I praise You, why wouldn't You shower Your grace on me? 7. Whether I pray to You, or I hide from You, or I abuse You, or I struggle much with You, why wouldn't You shower Your grace on me? 8. Whether I understand much about You, or I adhere to You mentally, or I become tired looking for You, or I realise the true significance of Your name, why wouldn't You shower Your grace on me? 9. Whether I salute You, or I am caught in Your hands, or I am enamoured much about You, or I submit to You alone, why wouldn't You shower Your grace on me? 10. Please come quickly.

Word-by-word Meaning

P O Purifier (pAvana) of the fallen (patita)! Why (Emi) don't You speak (palukavu) (palukavEmi) to me? O Livelihood (jIvana) of the good people (sujana)! Why wouldn't You (Emi) shower (jilkavu) (jilkavEmi) Your grace (karuNa) on me?

C1 Whether I tolerate (Orcina), or I subdue (Arcina) my (emotional) suffering (tApamu) (tApamArcina), or I cry of sorrow (aGgalArcina), or I learn (nErcina) much (enta), O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C2 Whether I think (talacina) of You, or I serve (kolicina) You much (enta) (kolicinayenta), or I love (valacina) You ardently (bAga), or I call (pilicina) You, O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C3 Whether I communicate (telipina) to You, or I contol (nilipina) (literally stop) my mind (manasu), or I perform (salipina) worship (pUja), or I go according (kalipina) to Your opinion (matamu), O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

Whether I behold (kAJcina) You, or I chant (bhajiJcina) Your names (ninnu) (literally You), or I bend (vaJcina) my pride (madamu), or I seat (uJcina) C4

You in my bosom (uramunanu) (uramunanuJcina),

O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C5 Whether I get hold (paTTina) of You, or I scold (tiTTina) You much (enta), or I circumambulate (juTTina) You (ninnu), or I hold (paTTina) Your holy feet (padamu), O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C6 Whether I speak (ADina) to You, or I sing (pADina) about You (ninnu), or I beseech (vEDina) You much (enta) (pADinayenta), or I praise (koniyADina) You, O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C7 Whether I pray (kOrina) to You, or I hide from You (marugu jErina) (literally to go under cover), or I abuse (dUrina) You (ninnu), or I struggle (pOrina) much (enta) (dUrinayenta) with You, O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C8 Whether I understand (telisina) much about You, or I adhere (kalasina) (literally agree) to You mentally (buddhi), or I become tired (solasina) looking (jUci) for You, or I realise (telisina) the true significance of Your name (pEru), O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C9 Whether I salute (mrokkina) You, or I am caught (jikkina) in Your (nI) hands (cE), or I am enamoured (sokkina) much (entO) (jikkinayentO) about You, or I submit (dakkina) to You alone (nIkE), O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

C10 O Lord reclining (zayana) on zESa - the King (rAja) of serpents! Please come (rA) quickly (vEga); O Lord praised (nuta) by this tyAgarAja! O Ocean (sAgara) of mercy (ghRNA)! O Purifier of the fallen! why don't You speak to me? O Livelihood of the good people! why wouldn't You shower Your grace on me?

Notes - General - In the book of TKG, at the end of each caraNa, 'rAma' is given; however, the same is not found in other books. This needs to be checked. Any suggestions ??? C4 - madamu vaJcina - This is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, it is given as 'mudamu vaJcina'. However, the meaning taken in the book of CR is 'subdued the arrogance'. Therefore, the word 'madamu' seems to be appropriate. This needs to be checked. Any suggestions ??? C9 - nI cE jikkina - This is how it is given in all books other than that of TKG, wherein this is given as 'nIkE jikkina', without giving any appropriate meaning. As 'nI cE jikkina' along with the meaning seems to be appropriate, it has, accordingly, been adopted here. Any suggestions ???

mAkElarA vicAramu-ravicandrika

In the kRti 'mAkElarA vicAramu' - rAga ravicandrika, zrI tyAgarAja expresses his total dependence on zrI rAma.

P mAk(E)larA vicAramu maruk(a)nna zrI rAmacandra

A sAkEta rAja kumAra sad-bhakta mandAra zrI kara (mAkEla)

C jata kUrci nATaka sUtramunu jagam(e)lla meccaga karamunan(i)Di gati tappaka ADiJcedavu sumI nata tyAgarAja gir(I)za vinuta (mAkEla)

Gist O Lord zrI rAmacandra, Father of Cupid! O Prince of ayOdhya! O Wish Tree of true devotees! O bestower fortune! O Lord worshipped by this tyAgarAja and praised by ziva - Lord of Mountains! Why should we worry? Having set up the drama (of Universe), holding in your hands the strings (of the puppets), you make us (Or the Universe) dance without missing even a single beat, to the appreciation of the whole universe! Aha!

Word-by-word Meaning

P O Lord zrI rAmacandra, Father (anna) of Cupid (maruku) (marukanna)! Why (ElarA) should we (mAku) (literally for us) (mAkElarA) worry (vicAramu)?

A O Prince (rAja kumAra) of ayOdhya (sAketa)! O Wish Tree (mandAra) of true (sad) devotees (bhaktA)! O bestower (kara) Fortune (zrI) (zrIkara)! O Lord zrI rAmachandra, Father of Cupid! Why should we worry?

C Having set up (jata kUrci) (literally harmonising or joining pairs) the drama (nATaka) (of Universe), holding (iDi) in your hands (karamunanu) (karamunaniDi) the strings (sUtramunu) (of the puppets), you make us (Or the Universe) dance (ADiJcedavu) without missing (tappaka) even a single beat (gati), to the appreciation (meccaga) of the whole (ella) universe (jagamu) (jagamella)! Aha! (sumI) O Lord worshipped (nata) by this tyAgarAja and praised (vinuta) by ziva - Lord (Iza) of Mountains (giri) (girIza)! O Lord zrI rAmachandra, Father of Cupid! Why should we worry?

Notes - C - jata kUrci - This has been translated as 'set up'; however, this may also meaning 'pairing' - dvandva. Everything in the Universe is in pairs starting from zruti-laya, male-female, pairs of opposites etc. In zrImad-bhagavad-gItA, Chapter 10, verse 33, zrI kRSNa says that He is 'dvandva: sAmAsikasya' - 'I am the dvandva of all the compounds'. C - 'sUtramunu' and 'gati tappaka ADiJcedavu suml' - these words have been taken in the modified form from the books of ATK and CR as these are the typical Telugu usage. Any suggestions ??? C - nATaka - this word seems to be common for both 'jata kUrci" and 'sUtramunu'. Any suggestions ??? C - nATaka sUtramunu - One of the names of the Lord is sUtradhAri - meaning holder of strings of puppets; it also means 'director of the drama'.

Please also refer to kRti 'upacAramulu cEkonavayya' - rAga bhairavi wherein zrI tyAgarAja calls the Lord 'kapaTa nATaka sUtradhAri'.

nannu brOva nIkinta-AbhOgi

In the kRti 'nannu brOva nIkinta tAmasamA' - rAga Abhogi laments about the delay in protecting him.

P nannu brOva nIk(i)nta tAmasamA nApai nEram(E)mi palkumA

A cinna nADE nI celimi kalga kOri cintimpa lEdA zrI rAma (nannu)

C nija dAsa varulaku tammulatO nIvu bAga puTTaga lEdA gaja rAja rakSaka tanayulanu kani peJca lEdA tyaAgarAja nuta (nannu)

Gist O zrI rAma! O saviour of gajEndra! O Lord Praised by this tyAgarAja! Why so much delay by you in protecting me? Tell me, what my fault is. In order to develop attachment towards you, did I not contemplate right from the days of my childhood? Were you not gloriously born with your younger brothers for the sake of true and great devotees? Did you not bear and rear (your) sons?

Word-by-word Meaning

P Why so much (inta) delay (tAmasamA) by you (nIku) (nIkinta) in protecting (brova) me (nannu)? Tell me (palkumA), what (Emi) my (nApai) fault (nEramu) (nEramEmi) is.

A O zrI rAma! In order (kOri) to develop (kalga) (literally arise) attachment (celimi) (literally friendship) towards you (nI), did I not (lEdA) contemplate (cintimpa) (literally think) right from the days (nADE) of my childhood (cinna)? Why so much delay by you in protecting me? Tell me, what my fault is.

C Were you (nIvu) not (lEdA) gloriously (bAga) born (puTTaga) with your younger brothers (tammulatO) for the sake of true (nija) and great (varulu) (varulaku) devotees (dAsa)? O saviour (rakSaka) of gajEndra - the King (rAja) of elephants (gaja)! O Lord Praised (nuta) by this tyAgarAja! Did you not (IEdA) bear (kani) and rear (peJca) (your) sons (tanayulanu)? Why so much delay by you in protecting me? Tell me, what my fault is.

Ela nI daya rAdu-aThANA

In the kRti 'Ela nI daya rAdu' - rAga aThANA, zrI tyAgarAja yearns for the mercy of the zrI rAma.

P Ela nI daya rAdu parAku jEsedav- (E)la samayamu kAdu

A bAla kanaka maya cEla sujana pari- pAla zrI ramA lOla vidhRta zara jAla zubhada karuNAlavAla ghana nIla navya vana mAlik(A)bharaNa (Ela)

C1 rArA dEv(A)di dEva rArA mahAnubhAva rArA rAjIva nEtra raghu vara putra sAratara sudhA pUra hRdaya parivAra jaladhi gambhIra danuja saMhAra dazaratha kumAra budha jana vihAra sakala zruti sAra nAdupai (Ela)

C2 rAj(A)dhirAja muni pUjita pAda ravi rAja lOcana zaraNya ati lAvaNya rAja dhara nuta virAja turaga sura rAja vandita pad(A)ja janaka dina rAja kOTi sama tEja danuja gaja rAja nicaya mRga rAja jalaja mukha (Ela)

C3 yAga rakSaNa parama bhAgavat(A)rcita yOg(I)ndra su-hRd bhAvit(A)d(y)anta rahita nAga zayana vara nAga varada punnAga suma dhara sad(A)gha mOcana sadA gatija dhRta pad(A)gam(A)nta cara rAga rahita zrI tyAgarAja nuta (Ela)

Gist O Youth wearing golden hued garments! O Protector of virtuous people! O Lord Enamoured by lakSmI! O Wielder of multitude of arrows! O Bestower of Auspiciousness! O Merciful Lord! O dark-Blue hued like rain-cloud! O Lord adorned with garland of fresh forest flowers! O Lord of celestials and others! O Noble Minded Lord! O Lotus eyed! O Descendant of blessed King raghu! O the Excellent One! O Lord with retinue whose hearts are brimming with nectar (of bliss)! O Majestic like ocean! O Slayer of asuras! O Son of King dazaratha! O Lord resident in the hearts (or minds) of wise people! O Essence of all vEda! O King of Kings! O Lord whose feet are worshipped by sages! O Lord who has Sun and Moon as eyes! O Refuge of all! O Most Handsome One! O Lord Praised by Lord ziva! O Lord speeding on garuDa! O Lord whose feet are worshipped by indra! O Father of brahmA! O Lord whose splendour is equal to a crore Suns! O Lord who is like a Lion to the multitude of great elephants called demons! O Lotus faced! O Protector of sacrificial oblations! O Lord worshipped by supreme devotees! O Lord cherished in the holy hearts of emiment sages! O Lord who has no beginning or end! O Lord reclining on zESa! O Bestower of boons to gajEndra! O Lord adorned with with punnAga flowers! O Lord who always delivers from sins! O Lord whose feet are held by AJjanEya! O Indweller of zastras! O Lord who is bereft of desires or attachments! O Auspicious Lord praised by this tyAgarAja! Why your mercy does not descend on me? Why do You show unconcern towards me? This is not the appropriate time to do so. Deign to come.

Word-by-word Meaning

P Why (Ela) your (nI) mercy (daya) does not descend (rAdu) on me? Why (Ela) do You show (jEsedavu) (jEsedavEla) (literally do) unconcern (parAku) towards me? This is not (kAdu) the appropriate time (samayamu) to do so.

A O Youth (bAla) wearing golden (kanaka) hued (maya) garments (cEla)! O Protector (paripAla) of virtuous people (sujana)! O Lord Enamoured (IOla) by lakSmI (zrI ramA)! O Wielder (vidhRta) of multitude (jAla) of arrows (zara)! O Bestower (da) of Auspiciousness (zubha) (zubhada)! O Merciful Lord (karuNAlavAla)! O dark-Blue hued (nIla) like rain-cloud (ghana)! O Lord adorned (AbharaNa) with garland (mAlika) (mAlikAbharaNa) of fresh (navya) forest flowers (vana)! why your mercy does not descend on me? why do You show unconcern towards me? this is not the appropriate time to do so.

C1 O Lord (dEva) of celestials (dEva) and others (Adi) (dEvAdi)! deign to come (rArA); O Noble Minded Lord (mahAnubhAva)! deign to come (rArA); O Lotus (rAjIva) eyed (nEtra)! O Descendant (putra) (literally son) of blessed (vara) King raghu! deign to come (rArA); O the Excellent One (sAratara)! O Lord with retinue (parivara) whose hearts (hRdaya) are brimming (pUra) with nectar (sudhA) (of bliss)! O Majestic (gambhIra) like ocean (jaladhi)! O Slayer (saMhAra) of asuras (danuja)! O Son (kumAra) of King dazaratha! O Lord resident (vihAra) in the

vEda (zruti)! hearts (or minds) of wise (budha) people ( jana)! O Essence (sAra) of all (sakala)

why your mercy does not descend on me (nAdupai)? why do You show unconcern towards me? this is not the appropriate time to do so.

C2 O King (rAja) of Kings (adhirAja) (rAjAdhirAja)! O Lord whose feet (pAda) are worshipped (pUjita) by sages (muni)! O Lord who has Sun (ravi) and Moon (rAja) as eyes (IOcana)! O Refuge (zaraNya) of all! O Most (ati) Handsome (lAvaNya) One! O Lord Praised (nuta) by Lord ziva - one who wears (dhara) digit of moon (rAja)! O Lord speeding (turaga) on garuDa (virAja)! O Lord whose feet (pada) are worshipped (vandita) by indra - Lord (rAja) of celestials (sura)! O Father (janaka) of brahmA (aja) (padAja)! O Lord whose splendour (tEja) is equal to (sama) a crore (kOTi) Suns - Lord (rAja) of day (dina)! O Lord who is like a Lion - king (rAja) of animals (mRga) - to the multitude (nicaya) of great (rAja) elephants (gaja) called demons (danuja)! O Lotus (jalaja) faced (mukha)! why your mercy does not descend on me? why do You show unconcern towards me? this is not the appropriate time to do so.

C3 O Protector (rakSaNa) of sacrificial oblations (yAga)! O Lord worshipped (arcita) by supreme (parama) devotees (bhAgavata) (bhAgavatArcita)! O Lord cherished (bhAvita) in the holy hearts (suhRd) of emiment (indra) sages (yOgi) (yOgIndra)! O Lord who has no (rahita) beginning (Adi) or end (anta) (bhAvitAdyanta)! O Lord reclining (zayana) on zESa - the serpent (nAga)! O Bestower of boons (varada) to gajEndra - the blessed (vara) elephant (nAga)! O Lord adorned with (dhara) with punnAga flowers (suma)! O Lord who always (sadA) delivers (mOcana) from sins (agha)! O Lord whose feet (pada) are held (dhRta) by AJjanEya - born of Wind God (sadA gatija)! O Indweller (anta cara) of zastras (Agama) (padAgamAnta)! O Lord who is bereft (rahita) of desires or attachments (rAga)! O Auspicious (zrI) Lord praised (nuta) by this tyAgarAja! why your mercy does not descend on me? why do You show unconcern towards me? this is not the appropriate time to do so.

Notes -

General - According to the great hari kathA Exponent, Sri TS Balakrishna Sastrigal, zrI tyAgarAja sang the kRti on beholding the Lord zrI rAma and lakshmaNa as youths proceeding for yAga saMrakSaNa. P - jEsedavEla - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, it is given as 'jEsEvEla'. This needs to be checked. Any suggestions ??? C1 - sudhA pUra hRdaya - this is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'sudhA pUrNa hRdaya'. This needs to be checked. Any suggestions ??? C1 - dazratha kumAra - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, it is given as 'madana sukumAra' - since this epithet seems to be doubtful, the former has been adopted. This needs to be checked. Any suggestions ??? C2 - muni pUjita pAda - this is how it is given in all books other than that of TKG, wherein it is given as 'pada'. This needs to be checked. Any suggestions. C3 - AgamAnta cara - Though 'anta' also means 'inside', 'inner', in my humble opinion, this should be 'AgamAntaH cara' (AgamAntazcara). Any suggestions ??? C3 - punnAga - botanical name - Rottleria Tinctoria - native of Kamboja. This flower is considered sacred to viSNu and also lalitA. - For details of some sacred flowers - http://www.flowersofindia.net/mythology.html

E pApamu-aThANA

In kRti 'E pApamu jEsitirA' - rAga aThANA, zrI tyAgarAja yearns for the grace of zrI rAma.

P E pApamu cEsitirA rAma nIk- (E)pATaina daya rAdu nEn(E)

A nI pAdamulanu kana moral(i)DitE nI pATuna vini vinanaTT(u)NDuTaku nEn(E)

C1 nAda rUpuDav(a)ni vini nE zrI nAtha ninu nammitini nAda puramuna(n)uNDiyu nann- (A)dariJcaka Urak(u)NDuTaku nEn(E)

C2 gAravimpa daya rAdA pAlu kAru mOmu jUpa rAdA Urak(u)NDuTa mariyAdA nA durA telpu vAr(e)vvaru lErA (E)

C3 enduk(a)nucu sairintunurA rAma mundu venuka tOcadurA mundara nilici palukarA nA- (y)andu nIku Ivaraku marapurA (E)

C4 kanna vArini vEDinAnA nA- (y)anna ninn(A)DukonnAnA ninnu nammina vADanu kAnA muni sannuta kapaTamul(a)nni nAtOnA (E)

C5 vinav(a)yya ina kula dhanamA rAma

ninnu nammi(y)iGka duritamA bhuvanamuna nIk(i)di ghanamA nI manas(i)TuvaNTid(a)nucunu telupumA (E)

C6 sadayuDai iGka parAkA nA hRdaya vAsuDu nIvE gAka idi buddhi(y)anucu telpa lEka nADu modalugAnu Urak(u)nnAvu gAka (E)

C7 rAja zEkhara sannut(A)Gga tyAgarAja hRd(a)bja su-bhRGga rAjita karuN(A)pAGga rati rAja janaka pApa dhvAnta pataGga nEn(E)

Gist O Lord rAma! O Spouse of lakSmI! O My Father! O Lord praised by sages! O Treasure of the Solar race! O Lord whose form has been well-praised by Lord ziva! O Holy Bee of the Lotus of the heart of this tyAgarAja! O shining Lord with merciful glance! O Father of cupid! O Sun who dispels the darkness of sins! Please tell me as to what sin did I commit that you do not have pity on me by any means? Please tell me as to what sin did I commit that, when I beseech to behold Your holy feet, You should remain pretending as if You have not heard? Having heard that You are embodiment of nAda, I believed you (that you will have grace on me); even though You are in nAda pura (or embodiment of nAda), please tell as to what sin did I commit that you should remain unconcerned without taking care of me. Won't You have mercy to show affection towards me? won't You show me your innocent face? is it proper for You to remain unconcerned? is there none who would inform You about my suffering? Please tell me for what purpose should I endure (this misery); I would not know which way to go; deign speak to me by appearing before me; so far it has been forgetfulness by You towards me. Did I pray to all and sundry? did I ever blame you? am I not the one who believed You? should you display all Your deceipts only with me? Please listen to me; why is there distress even after having reposed faith in you? is it honourable for You in the Earth? at least tell me that Your mind is of such and such nature. Though You very merciful, why this unconcern even now? further, You are resident in my heart; but, You remain idle since long without advising me that 'this is wisdom'.

Word by Word Meaning

P O Lord rAma! please tell me as to what (E) sin (pApamu) did I (nEnu) (nEnE) commit (cEsitirA) that you (nIku) do not have pity (daya rAdu) on me by any means (EpATaina) (nIkEpATaina)?

A O Lord rAma! please tell me as to what sin did I commit that, when I beseech (moraliDitE) to behold (kana) Your (nI) holy feet (pAdamulanu), You (nI pATuna) should remain (uNDutaku) pretending as if You have not heard (vini vinanaTTu) (vinanaTTuNduTaku)?

C1 O Spouse (nAtha) of lakSmI (zrI)! Having heard (vini) that (ani) You are embodiment (rUpuDavu) (rUpuDavani) of nAda, I (nE) believed (nammitini) you (ninu) (that you will have grace on me);

even though You are (uNDiyu) in nAda pura (or embodiment of nAda), please tell as to what sin did I commit that you should remain (uNDutaku) unconcerned (Uraka) (literally do nothing) (UrakUNDuTaku) without taking care (AdariJcaka) of me (nannu).

C2 Won't You have (rAdA) mercy (daya) to show affection (gAravimpa) towards me? won't (rAdA) You show (jUpa) me your innocent (pAlu kAru) (literally child like) face (mOmu)? is it proper (mariyAdA) (literally honourable) for You to remain (uNDuTa) unconcerned (Uraka) (UrakuNDuTa)? is there none (evvaru lErA) who would inform (telpu vAru) (vArevvaru) You about my (nA) suffering (durA) please tell me as to what sin did I commit that You don't have pity on me by any means.

C3 O Lord rAma! Please tell me for what purpose (enduku anucu) (endukanucu) should I endure (sairuntunurA) (this misery); I would not know which way to go (mundu venuka tOcadura); deign speak (palukarA) to me by appearing (nilici) (literally standing) before me (mundara); so far (Ivaraku) it has been forgetfulness (marapurA) by You (nIku) towards me (nAyandu);

by any means. please tell me as to what sin did I commit that You don't have pity on me

C4 O My (nA) Father (anna) (nAyanna)! did I pray (vEDinAnA) to all and sundry (kanna vArini)? did I ever blame (ADukonnAnA) you (ninnu) (ninnADukonnAnA)? am I not (kAnA) the one who believed (nammina vADanu) You (ninnu)? O Lord praised (sannuta) by sages (muni)! should you display all (anni) Your deceipts (kapaTamulu) (literally cunningness) (kapaTamulanni) only with me (nAtOnA)?

by any means. please tell me as to what sin did I commit that You don't have pity on me

C5 O Lord (ayya) rAma - the treasure (dhanamA) of the Solar (ina) race (kula)! Please listen to me (vinu) (vinavayya); why is there distress (duritamA) even after (iGka) having reposed faith (nammi) (nammiyiGka) in you (ninnu)? is it (idi) honourable (ghanamA) for You (nIki) (nIkidi) in the Earth (bhuvanamuna)? at least tell me (telpumA) that (anucunu) Your (nI) mind (manasu) is of such and such nature (iTuvaNTidi) (manasiTuvaNTidanucunu);

by any means. please tell me as to what sin did I commit that You don't have pity on me

C6 Though You very merciful (sadayuDai), why this unconcern (parAkA) even now (iGka)? further (gAka), You (nIvE) are resident (vAsuDu) in my (nA) heart (hRdaya); but (gAka), You remain (unnAvu) idle (Uraka) since long (nADu modalugAnu) (literally from that day onwards) without (lEka) advising (telpa) (literally tell) me that (anucu) 'this (idi) is wisdom (buddhi) (buddhiyanucu)';

by any means. please tell me as to what sin did I commit that You don't have pity on me

C7 O Lord whose form (aGga) (literally limbs) has been well-praised (sannuta) (sannutAGga) by Lord ziva - one who wears digit of the moon (rAja) on the head (zEkhara)! O the Holy Bee (su-bhRGga) of the Lotus (abja) of the heart (hRt) (hRdabja) of this tyAgarAja! O shining (rAjita) Lord with merciful (karuNA) glance (apAGga) (literally outer corner of eye)! O Father (janaka) of cupid - the spouse (rAja) of rati! O Sun (pataGga) who dispels the darkness (dhvAnta) of sins (papa)! please tell me as to what sin did I (nEnu) commit that You don't have pity on me by any means.

Notes - General - In the book of CR, the word 'nEnu' is given at the end of pallavi, anupallavi and all caraNas. However, in the books of TKG and TSV/AKG, this is given only at the end of pallavi, anupallavi, caraNa 1 and caraNa 7. This needs to be checked. Any suggestions ??? A - nI pATuna - Here, 'pATuna' is a colloquial usage and the word has no special meaning. C1 - nAda puramuna - This is how it is given in all the books other than that of TKG, wherein it is given as 'nA dApuramuna'. This needs to be checked. Any suggestions ??? C1 - nAda puramuna -The significance of this word 'nAda puramu' is not clear. Dr. V Raghavan, in his Introductory Thesis in the book of CR, says that zrI tyAgarAja is playing pun on the word 'nada puram' as 'nAda puram'. However, the word 'nada puram' (meaning tiruvaiyAru) itself is not given in the kRti - may be this is taken as implied. It is not clear whether tiruvaiyAru is also known as 'nAda pura'. However, the version given in the book of TKG (nA dApuramuna), is also doubtful because the form of the word - 'dApuramuna' does not seem to be proper in the context. This needs to be checked. Any suggestions ??? C2 and C3 - This is the order of caraNas in all the books other than that of TKG, wherein these two are reversed. C3 - nA durA - In the books of TSV/AKG, this is given as 'nA dUra'; in the books of CR and ATK, this is given as 'nA dUrA'. The meaning derived is 'disress' in all the books. 'dUrA' is not found in the dictionary; 'dUra' does not have meaning of 'distress'. 'durA' might have been derived from the word 'durada'. This needs to be checked. Any suggestions ??? C5 - bhuvanamuna - this is how it is given in all the books other than that of TKG, wherein it is given as 'bhavamuna'. This needs to be checked. Any suggestions ??? C7 - hRdabja - this is how it is given in all the books other than that of TKG, wherein it is given as 'hRdAbja'. This needs to be checked. Any suggestions ???

O ramA ramaNa-kEdAraM

In the kRti 'O ramAramaNa' - rAga kEdAraM, zrI tyAgarAja pleads with Lord to have mercy on him.

P O ramA ramaNa rAma rAma nEn(O)rva jAla raghurAma

C1 sAras(A)kSa manasAra nammitini cErarA nI(v)upacAram(A)yegA (O ramA)

C2 aGgalArpu kani poGgagAnu zrI

raGga nI madi karaGga lEdurA (O ramA)

C3 ninnu nammi nE khinnuDaiti Apannu narulak(E)m(u)nnad(i)ddharini (O ramA)

C4 cuTTi cuTTi nA guTTun(a)GgaDina peTTa jEsi cE paTTak(u)NTitivi (O ramA)

C5 dhIruD(a)Jcu ninu kOrukunna nI vAral(I) vyasana vAridhi(n)IdirA (O ramA)

C6 mETiyau paluku bOTi patiki(y)E nATi krOdhamO tODi vAralalO (O ramA)

C7 mAna rakSaka purANa sajjana nidAnuD(a)nucu ninu dAnam(a)Digitini (O ramA)

C8 gAna nIku sari gAna lOla(y)ika kAna rAru pedd(A)na peTTudunu (O ramA)

C9 yOga siddhulaku E gati(y)anucu vEga tOcadA tyAgarAja nuta (O ramA)

Gist O Beloved of lakSmI! O Lord rAma! O Lord raghurAma! O Lotus Eyed! O Lord of zrI raGga! O Saviour of our honour! O The Ancient One! O Lord Enamoured by music! O Lord Praised by this tyAgarAja! I am not to able withstand the distress. I believed you whole heartedly; deign to be united with me - isn't it indeed Your service? Even after noticing my lamentation, Your mind has not melted to feel perturbed. Having believed you, I became dejected; what hope is there in this world for hapless people? Repeatedly, having exposed my honour, you remined without holding my hand. Did Your people who besought You as a Hero, struggle in this Ocean of distress? I do not know whether the great brahmA has some previous wrath (against me that my fate is like this) in the midst of my compeers. I begged alms considering You to be the source of the pious people. One cannot find any equal to you in music; I shall swear strongly. Will it not occur to You quickly as to what else is the scope for those who are accomplished in asceticism?

Word-by-word Meaning

P O Beloved (ramaNa) of lakSmI (ramA)! O Lord rAma! O Lord rAma! O Lord raghurAma! I (nEnu) am not (jAla) to able withstand (Orva) (nEnOrva) the distress.

C1 O Lotus (sArasa) Eyed (akSa) (sArasAkSa)! I believed (nammitini) you whole heartedly (manasAra); deign to be united (cErarA) with me - isn't it indeed (AyegA) Your (nI) service (upacAramu) (nIvupacAramAyegA)? O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

C2 O Lord of zrIraGga! Even after noticing (kani) (listening to) my lamentation (aGgalArpu), Your (nI) mind (madi) has not (lEdurA) melted (karaGga) to feel perturbed (poGgagAnu) (literally boil over); O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

Having believed (nammi) you (ninnu), I (nE) became dejected (khinnuDaiti); what hope is there (Emunnadi) in this world (iddharini) for C3

hapless (Apannu) people (narulaku) (narulakEmunnadiddharini)? O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

Repeatedly (cuTTi cuTTi), having exposed (aGgaDina peTTa jEsi) (literally displayed in a shop) my (nA) honour (guTTunu) (guTTunaGgaDina), C4

you remined (uNTivi) without holding (paTTaka) (paTTakuNTitivi) my hand (cE); O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

Did Your (nI) people (vAralu) who besought (kOrukonna) You (ninu) as (aJcu) a Hero (dhIruDu) (dhIruDaJcu), struggle (IdirA) in this (I) (vAralI) C5

Ocean (vAridhi) (vAridhinIdirA) of distress (vyasana)? O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

C6 I do not know whether the great (mETiyau) brahmA - Consort (patiki) of sarasvati - Goddess (bOTi) of speech (paluku) - has some previous (E nATi) (literally which day) (patikiyE) wrath (krOdhamO) (against me that my fate is like this) in the midst of my compeers (tODi vAralalO); O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

C7 O Saviour (rakSaka) of our honour (mAna)! O The Ancient One (purANa)! I begged (aDigitini) alms (dAnamu) (dAnamaDigitini) considering You (ninu) to be (anucu) the source (nidAnuDu) (nidAnuDanucu) of the pious people (sajjana); O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

C8 O Lord Enamoured (IOla) by music (gAna)! One cannot (rAru) find (kAna) any (ika) (literally further) (lOkayika) equal (sari) to you (nIku) in music (gAna); I shall swear (Ana peTTudunu) strongly (pedda) (peddAna); O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

C9 O Lord Praised (nuta) by this tyAgarAja! Will it not occur (tOcadA) to You quickly (vEga) as to (anucu) what else (E) is the scope (gati) (gatiyanucu) for those who are accomplished (siddhulaku) in asceticism (yOga)? O Beloved of lakSmI! O Lord rAma! O Lord rAma! O Lord raghurAma! I am not able to withstand the distress.

Notes - General - The version of kRti as given in the books of CR, ATK and TSV/

book of TKG. AKG has been adopted; there are a number of errors in the version given in the

C6 - paluku bOTi patiki - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR and ATK, it is given as 'paluku bOTiki'. This needs to be checked. Any suggestions ???

madilOna yOcana-kOlAhalaM

In the kRti 'madilOna yOcana' - rAga kOlAhalaM, zrI tyAgarAja asks the Lord whether any thought of protecting him has occurred to Him.

P madilOna yOcana puTTa lEdA maharAja rAj(E)zvarA

A padi vEsamulalO rAma vEsamu bahu bAganucu kOru nannu brOva (madi)

C iTTi vELa nIdu maTTu jUpum(a)ni illAlu nItO muccaT(A)DadO nA raTTu nI manasuk(e)TTu tOcenO rakSiJcuTaku tyAgarAja nuta (madi)

Gist O Lord of Emperors and Kings! O Lord praised by this tyAgarAja! Has the thought not yet arisen in your mind (to protect me)? Has the thought not yet arisen in your mind to protect me who beseeches You in the faith that, of Your ten embodiments, the embodiment as rAma is the best one? At this time wouldn't your wife talk to You to show Your might? I do not know as to how my disgrace seemed to Your mind; has the thought not arisen in You mind for protecting me?

Word-by-word Meaning

P O Lord (IzvarA) of Emperors (maharAja) and Kings (rAja) (rAjEzvarA)! Has the thought (yOcana) not yet arisen (puTTa lEdA) in your mind (madilOna) (to protect me)?

A O Lord of Emperors and Kings! has the thought not yet arisen in your mind to protect (brOva) me (nannu) who beseeches (kOru) You in the faith that, of Your ten (padi) embodiments (vEsamulalO) (literally garbs), the embodiment (vEsamu) as rAma is (anucu) the best (bahu bAgu) (bAganucu) one?

C At this (iTTi) time (vELa) wouldn't your wife (illAlu) talk (muccaTa ADadO) (literally converse) (muccaTADadO) to You (nItO) to (ani) show (jUpumu) (jUpumani) Your (nIdu) might (maTTu) (literally limit)? I do not know as to how (eTTu) my (nA) disgrace (raTTu) seemed (tOcenO) (literally occurred) to Your (nI) mind (manasuku) (manasukeTTu); O Lord praised (nuta) by this tyAgarAja! O Lord of Emperors and Kings! has the thought not arisen in You mind for protecting (rakSiJcuTaku) me?

Notes - C - A different version of the caraNa is given in the book of TSV/AKG. However, the meaning derived in the book is the same as given above. The same version is found in the book of TKG also as an alternative caraNa. However, the books of CR and ATK has only the above given version. This needs to be checked. Any suggestions ??? The different version of the caraNa is as under -

iTTi vELa nIk(e)TTu tOcun(a)ni illAlito muccaTADedu raTTu nI manasuk(e)TTu tOcenO rakSiJcuTaku tyAgarAja nuta

This version is very confused; neither the words are cogent nor they are of appropriate form to derive any meaning. This is another instance to establish that the kRtis of zrI tyAgarAja have been extensively corrupted - within a span of 100 odd years.

karuNa samudra-dEvagAndhAri

In the kRti 'karuNA samudrA' - rAga dEvagAndhAri, zrI tyAgarAja states that probably because of his sins he is experiencing misery and pleads with the Lord to protect him.

P karuNA samudra nanu kAvavE zrI rAma bhadra

A zaraN(A)gata hRc-chidra zamana nirjita nidra (karuNA)

C nA pApamu nAtOn(u)NTE zrIpa nI biruduk(E)mi bratuku E pApula zApamO enduk(I) calamu tyAgarAja nuta (karuNA)

Gist O Ocean of mercy! O Auspicious zrI rAma! O Lord who gives solace to the people who have sought refuge with broken hearts! O Lord who has conquered sleep! O Consort of lakSmI! O Lord praised by this tyAgarAja! Please protect me. If my sins remain with me, then of what avail your appellation (that You destroy sins of those who seek Your refuge)? I do not know which sinners' curse is this; why this obstinacy?

Word-by-word Meaning

P O Ocean (samudrA) of mercy (karuNA)! O Auspicious (bhadra) zrI rAma (rAmabhadra)! Please protect (kAvavE) me (nanu).

A O Lord who gives solace (zamana) (literally calms) to the people who have sought (Agata) refuge (zaraNa) (zaranAgata) with broken (chidra) (literally

(nidra)! torn asunder) hearts (hRt) (hRcchidra)! O Lord who has conquered (nirjita) sleep

O Ocean of mercy! O Blessed zrI rAma bhadra! Please protect me.

C O Consort (pa) of lakSmI (zrI) (zrIpa)! If my (nA) sins (pApamu) remain (uNTE) with me (nAtOnu) (nAtOnuNTE), then of what (Emi) avail (bratuku) (literally livelihood) your (nI) appellation (biruduku) (birudukEmi) (that You destroy sins of those who seek Your refuge)? I do not know which (E) sinners' (pApula) curse (zApamO) is this; why (enduku) this (I) (endukI) obstinacy (calamu)?

O Lord praised (nuta) by this tyAgarAja! O Ocean of mercy! O Blessed zrI rAma bhadra! Please protect me.

Notes - A - nirjita nidra - Though the Lord is beyond all guNA - sAtvic, rAjasa, tAmasa - this specific reference may be to the two groups of incantations (mantra grAmaM) known as 'balA', 'ati balA' bestowed on zrI rAma and lakSmaNa by sage vizvAmitra. By chanting these one would be able to overcome sleep, hunger and thirst. These mantra are considered as daughters of brahmA. (zrImad rAmAyaNa - bAlakANDa - Chapter 22)

nIvE kAni-bilahari

In the kRti 'nIvE kAni nannevaru' - rAga bilahari, zri tyAgarAja states that he none else to resort to seek protection.

P nIvE kAni nann(e)varu kAtururA nIraja daLa nayana

A kAvalasina kOrikal(i)cci nannu cAla karuNiJci brOcE talli taNDrivi (nIvE)

C1 munu mA vaMzamuna kalugu peddalu tapamulanu jEsi(y)ArjiJcina dhanamu vinav(a)yya bahu janmamulanu nEn(a)nEka virula vEla pUjiJcina phalamu (nIvE)

C2 zaraN(A)gata jana pApa jvalanamunu zamana jEyu jala pUrita ghanamu sura muni jana yOgi gaNamula hRdayamu su-gRhamau sa(c)cid(A)nanda ghanamu (nIvE)

C3 sAgara zayana nadulalO mElaina svar-nadI snAnAmbuna kalgu phalamu tyAgarAju varam(a)ni brahm(A)duluku satyamu jEsi palkina tArakamu (nIvE)

Gist O Lotus petal eyed! O Lord! O Lord reclining in the Ocean of Milk! Who else than You will protect me? Please listen! You are my Mother and Father who protects me very compassionately by granting all necessary wishes. You are the wealth earned, ere long, by fore-fathers born in our lineage, by performing penances, and (You are) the fruit of my worshipping with thousands of flowers in many of my earlier births. You are the rain bearing cloud that extinguishes the flames of sins of those people who have sought refuge in You; You are the quintessence sat-cit- Ananda who has the heart(s) of multitude of celestials, sages and ascetics as nice abode. You are indeed the fruit attained by one who takes holy dip in the gaGgA the heavenly river which is the most sacred of all rivers; Your name is the ferry that takes one cross the Ocean of Worldly Existence, which, this tyAgarAja told to brahma and others by swearing, to be a boon.

Word-by-word Meaning

P O Lotus (nIraja) petal (daLa) eyed (nayana)! Who (evaru) else than You (nIvE kAni) will protect (kAtururA) me (nannu) (nannevaru)?

A You are my Mother (talli) and Father (taNdri) (taNDrivi) who protects (brOcE) me (nannu) very (cAla) compassionately (karuNiJci) by granting (icci) all necessary (kAvalasina) wishes (kOrikalu) (kOrikalicci); O Lotus petal eyed! Who else than You will protect me?

C1 You are the wealth (dhanamu) earned (ArjiJcina), ere long (munu), by fore-fathers (peddalu) (literally elders) born (kalugu) in our (mA) lineage (vaMzamuna), by performing penances (tapamulanu jEsi) (jEsiyArjiJcina), and O Lord (ayya)! Please listen (vinu) (vinavayya)! (You are) the fruit (phalamu) of my (nEnu) worshipping (pUjiJcina) with thousands (anEka vEla) (literally many thousands) (nEnanEka) of flowers (virula) in many (bahu) of my earlier births (janmamulanu); O Lotus petal eyed! Who else than You will protect me?

C2 You are the rain bearing (jala pUrita) (literally water filled) cloud (ghanamu) that extinguishes (zamana jEyu) the flames (jvalanamunu) of sins (pApa) of those people (jana) who have sought (Agata) refuge (zaraNu) (zaraNAgata) in You; You are the quintessence (ghanamu) sat-cit-Ananda (saccidAnanda) who has the heart(s) (hRdayamu) of multitude (gaNamula) of celestials (sura), sages (muni jana) and ascetics (yOgi) as nice abode (sugRhamau); O Lotus petal eyed! Who else than You will protect me?

C3 O Lord reclining (zayana) in the Ocean (sAgara) of Milk! You are indeed the fruit (phalamu) attained (kalgu) by one who takes holy dip (snAnambuna) in the gaGgA - the heavenly (svar) river (nadI) which is the most sacred (mElaina) of all rivers (nadulalO); Your name is the ferry (tArakamu) that takes one cross the Ocean of Worldly Existence, which, this tyAgarAja told (palkina) to brahma and others (Aduluku) (brahmAduluku) by swearing (satyamu jEsi), to be (ani) a boon (varamu) (varamani); O Lotus petal eyed! Who else than You will protect me?

Notes - A - brOcE - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'brOcu'. This needs to be checked. Any suggestions ??? C2 - sat-cit-Ananda - Triple designation of paramAtmA - Supreme Lord - Existence (sat), Pure Consiousness (cit), bliss (Ananda) C3 - svar-nadI - It is given as 'svarNadl' in the books of TKG and CR; in the book of TSV/AKG, it is given as 'suvarnadI'; in the book ATK, it is given as 'svarNa nadI'. As per Monier's saMskRta dictionary, the following words refer to gaGgA - 'svar-gaGgA' and 'sura nadI'. Therefore the appropriate word might be 'svar-nadI'. This needs to be checked. Any suggestions ???

kAla haraNa-zuddhasAvEri

In the kRti 'kAla haraNamElarA' - rAga zuddha sAvEri, zrI tyAgarAja asks Lord as to why He is delaying His grace.

P kAla haraNam(E)larA harE sItA rAma

A kAla haraNam(E)la suguNa jAla karuNAlavAla (kAla)

C1 cuTTi cuTTi pakSul(e)lla ceTTu vedaku rIti bhuvini puTTaganE nI padamula paTTukonna nannu brOva (kAla)

C2 poDavuna(y)ent(A)Dukonna bhUmini tyAgambu rIti kaDu velasi(y)unna nIvu gAka(y)evaru nannu brOva (kAla)

C3 dina dinamu tirigi tirigi dikku lEka zaraNu jocci tanuvu dhanamu nIdE(y)aNTi tyAgarAja vinuta rAma (kAla)

Gist O Lord sItA rAma? O Most Merciful Lord with multitude of virtues! O Lord rAma, well-praised by this tyAgarAja! Why delay? In the same manner as all birds search their tree (where their nest is located) by roaming here and there, why delay in protecting me who has got hold of your holy feet right from my birth in this World? No matter how much highly I praise You, who else is there to protect me than You who is shining very brightly in this World as personification of sacrifice? Every day having roamed everywhere and not finding any refuge, having sought Your refuge I surrendered wealth called my body (or my body and wealth) as Yours.

Word-by-word Meaning

P Why (ElarA) delay (kAla haraNamu) (literally holding time) (haraNamElarA), O (harE) Lord sItA rAma?

A Why (Ela) delay (kAla haraNamu) (haraNamEla), O Most Merciful (karuNAlavAla) Lord with multitude (jAla) of virtues (suguNa)! Why delay, O Lord sItA rAma?

C1 In the same manner as (rIti) all (ella) birds (pakSulu) (pakSulella) search (vedaku) their tree (ceTTu) (where their nest is located) by roaming here and there (cuTTi cuTTi), O Lord sItArAma! why delay in protecting (brOva) me (nannu) who has got hold (paTTukonna) of your (nI) holy feet (padamulu) right from my birth (puTTaganE) in this World (bhuvini)?

C2 No matter how much (enta) highly (poDavuna) I praise (ADukonna) (literally speak) (poDavunayentADukonna) You, who else (evaru) is there to protect (brOva) me (nannu) than (gAka) (gAkayevaru) You (nIvu) who is shining (velasiyunna) very brightly (kaDu) (literally much) in this World (bhUmini) as (rIti) personification of sacrifice (tyAgambu)? O Lord sItArAma! why delay?

C3 Every day (dina dinamu) having roamed everywhere (tirigi tirigi) and not finding (lEka) any refuge (dikku), having sought (jocci) Your refuge (zaraNu) I surrendered (aNTi) (literally say) wealth (dhanamu) called my body (tanuvu) (or my body and wealth) as Yours (nIdE) (nIdEyaNTi);

why delay? O Lord rAma, well-praised (vinuta) by this tyAgarAja! O Lord sItArAma!

Notes - C1 - puTTaganE - In the book of Shri CR and ATK this is given as 'puTTu lEkanE'; however, the meaning derived is 'from my very birth'. Therefore, 'puTTaganE' seems to be appropriate word. In the book of Shri TKG, this is given as an alternative word. Inthe book of Shri TSV/AKG, this is given as 'puTTagAna'. This needs to be checked. Any suggestions ??? C3 - tanuvu dhanamu - this can be translated as 'body' and 'wealth'. However, in my opinion, offering 'wealth' does not make much sense. Therefore, this need to be translated as 'wealth called body'. If the meaning of 'wealth' is taken, the additional caraNa given below contradicts it. Whereas in this caraNa, he says that he is offering his 'wealth', in the additional caraNa, he asks 'why delay in bestowing my material wealth'. Any suggestions ??? General - In the book of TKG one more caraNa is given - see below - the same is not found in any other book. Further the 'signautre' of 'tyAgarAja' comes again in this caraNa. Also, in view of the contradiction between caraNas 3 and this additional caraNa (as brought out above), the authenticity of the additional caraNa is questionable.

iSTa daivamA man(O)- bhISTam(I)ya lEka(y)iGka kaSTamA tyAgarAju kAmit(A)rtha phalam(o)saGga (kAla)

O Lord of my liking! Why trouble me yet without bestowing my wishes? Why delay in granting the fruits of material objects desired by this tyAgarAja?

O Lord (daivamA) of my liking (iSTa)! Why trouble (kaSTamA) me yet (iGka) without bestowing (Iya lEka) (lEkayiGka) my wishes (manObhISTamu) (literally wishes of mind) (manObhIStamIya)? O Lord sItArAma! why delay in granting (osaGa) the fruits (phalamu) (phalamosaGga) of material objects (artha) desired (kAmita) (kAmitArtha) by this tyAgarAja (tyAgarAju)?

pAlintuvO-kAntAmaNi

In the kRti 'pAlintuvO pAlimpavO' - rAga kAntAmaNi, zrI tyAgarAja asks the Lord to tell him whether He would protect him or not.

P pAlintuvO pAlimpavO bAgaina palku palki nanu

A ElAgu ninn(A)Dukonna nEram- (e)Jca pani lEdu nA paini (pAlintu)

C param(A)rthamagu nija mArgamuna vara dEzikuND(A)nat(I)yagA paripUrNamau bhakti mArgamE(y)ani

bhAviJcina tyAgarAjuni (pAlintu)

Gist I do not know whether You would protect me or not by speaking nice words. There is no need to consider my faults as to how I blamed You. I do not know whether You would protect this tyAgarAja or not who, because sage nArada - the blessed preceptor - gave permission for (adopting) the true path which leads to highest truth, considered that it (true path) is only the path of total devotion.

Word-by-word Meaning

P I do not know whether You would protect (pAlintuvO) me (nanu) or not (pAlimpavO) (literally not protect) by speaking (palki) nice (bAgaina) words (palku).

A There is no need (pani lEdu) to consider (eJca) my (nA paini) (literally on me) faults (nEramu) (nErameJca) as to how (ElAgu) I blamed (ADukonna) You (ninnu) (ninnADukonna); I do not know whether You would protect me or not by speaking nice words.

C I do not know whether You would protect this tyAgarAja (tyAgarAjuni) or not who, because sage nArada - the blessed (vara) preceptor (dEzikuNDu) - gave (IyagA) permission (Anati) (dEzikuNDAnatIyagA) for (adopting) the true (nija) path (mArgamuna) which leads to highest truth (paramArthamagu), considered (bhAviJcina) that it (true path) is (ani) only the path (mArgamE) (mArgamEyani) of total (paripUrNamau) devotion (bhakti).

Notes - P - pAlintuvO pAlimpavO - this can either be taken as a doubt expressed by zrI tyAgarAja or a blunt question - 'will You protect me or not?'. The question form is more likely in view of the wordings contained in anupallavi and caraNam. C - paramArthamagu - Please refer to 'paramArtha stuti' of svAmi dEzikan on Lord vijaya rAghava at tirupputkuzhi (near kAncipuram) where rAma is believed to have performed last rites for jaTAyu. http://www.ibiblio.org/ sripedia/ebooks/vdesikan/paramartha_stuti/index.html C - mArgamuna - this is how it is given in the book of CR; however, in the books of TKG and TSV/AKG, it is given as 'mArgamunu'. In the present context, 'mArgamuna' is the appropriate word. Any suggestions ??? C - vara dEzikuNDu - This refers to sage nArada who initiated zri tyAgarAja in the path of devotion. However, he does not mention him by name in the kRti. Please refer to kRti 'iGka daya' - rAga nArAyaNagauLa and kRti 'nijamaitE' - rAga bhairavi where zrI tyAgarAja uses 'vara dEzika' to mean sage nArada.

iGka yOcanaitE-ghaNTA

In the kRti 'iMka yOcanaitE' - rAga ghaNTA, zrI tyAgarAja pleads with Lord not to delay his compassion.

P iGka yOcan(ai)tE nEn(E)mi sEyudurA

A paGkaj(A)kSa nIv(a)NTi parama dayA nidhiki (iGka)

C1 tIra rAni pOrAyE sAreku mEnu sagamAyE nEram(E)mO teliyad(A)yE- (y)AraDik(i)ka tALadAyE (iGka)

C2 zrI pati(y)ennikalu lEni tApa trayamulan(a)lasiti gAni pApa gaNamul(a)nniyu puruSuni rUpamai bAdhiJcaga (iGka)

C3 vAg(A)dhipa vandya ninnE gAni(y)orula nammani tyAgarAjuni paini bAgAyE zrI rAma (iGka)

Gist O Lotus Eyed! O Consort of lakSmI! O Lord worshipped by brahmA! It has become a struggle without an end and (consequently) my body is much emaciated; I have not been able to know what my fault is; the slander (or disgrace) has now become unbearable. I have become fatigued due to limitless triad of desires (wife, children and wealth); and, the whole multitude of my sins, assuming the form of a person, afflict me. It is very nice on this tyAgaraja who would not believe anyone other than You! If Supreme Ocean of mercy like You still keeps pondering, what shall I do?

Word-by-word Meaning

P If (aitE) You still (iGka) keep pondering (yOcana) (yOcanaitE), what (Emi) shall I (nEnu) (nEnEmi) do (sEyudurA)?

A O Lotus (paMkaja) Eyed (akSa) (paMkajAkSa)! If Supreme (parama) Ocean (nidhi) (nidhiki) of mercy (dayA) like (aNTi) You (nIvu) (nIvaNTi), still keeps pondering, what shall I do?

C1 It has become (AyE) a struggle (pOru) (pOrAyE) without an end (tIra rAni) and (consequently) my body (mEnu) is much (sAreku) emaciated (sagamAyE) (liteally has become half); I have not been able to know (teliyadAyE) what (EmO) my fault (nEramu) (nEramEmO) is; the slander (or disgrace) (AraDiku) has now (ika) (AraDikika) become unbearable (tALadAyE); If You still keep pondering, what shall I do?

C2 O Consort (pati) of lakSmI (zrI)! I have become fatigued (alasiti) due to limitless (ennikalu lEni) (literally triad (trayamulanalasiti) of desires (tApa) (wife, children and wealth); and (gAni), count-less) (trayamulanu)

when the whole (anniyu) multitude (gaNamulu) (gaNamulanniyu) of my sins (pApa), assuming the form (rUpamai) of a person (puruSuni), afflict (bAdhiJcaga) me, if You still keep pondering, what shall I do?

O Lord worshipped (vandya) by brahmA - Consort (adhipa) of sarasvati (vAk) (vAgAdhipa)! It is very nice (bAgAyE) on this tyAgaraja (tyAgarAjunipai) C3

who would not believe (nammani) anyone (orula) other than (gAni) You (ninnE) (gAniyorula)! O Lord zrI rAma! if You still keep pondering, what shall I do?

Notes - C2 - puruSuni rUpamai - Probably zrI tyAgarAja is referring to some individual who is tormenting him; he considers that person to be the sum-total of his own sins. Please also refer to kriti 'eTula kApADuduvO' - rAga Ahiri where he mentions his cousins as responsible for the torments.

ramA ramaNa bhAramA-vasantabhairavi

In the kRti 'ramA ramaNa bhAramA' - rAga vasantabhairavi, zrI tyAgarAja pleads with the Lord to protect him.

P ramA ramaNa bhAramA nannu brOva zrIkara

A pumAnuD(a)ni gAd(a)ni nAtO telpumA nar(O)ttama samAna rahita (ramA)

C1 sari nIk(e)varu dorakar(a)ni garvamu adiyu gAka dharalO janulu marma- (m)erigi nammukona lEr(a)NTi dharm(A)di mOkSa varamul(o)saGgi bhakta varula gAcina kIrti viNTi mari mari nann(i)ndarilO ceyi baTTi brOva zaraNu jocciti(n)ayya dari nIv(a)nu- konnAnu caraNamE gati(y)aNTi (ramA)

C2 smaraNa delisi(y)ElE paramAtmuDu nIvE(y)annAnu pAmarulatO sari pOyinaTulE nI gOcaramulanE palkukonnAnu nA mATal(e)lla karuNatO nijamu sEya varadA daNDamul(i)DinAnu zrI rAma rAma parama pAvana nAma zaraja lOcana nann- (A)daraNa sEyuTak(i)nta karuvaina vidham(E)mi (ramA)

C3 vyAjamulaku nEnu rA jAlan(a)NTEnu gOpAla gati lEka nItO nA jAli delupa bOtE lAjamulu vEgagan(E)la zrI rAma rAma AjAnu bAha rAja rAja sakala lOka pAla vinu bhakta tyAga- rAjuni(y)iNTa nIvu rAjillinAvu ganuka nI japamunu nIdu pUjala viDuva jAla (ramA)

Gist O Beloved of lakSmi! O Lord who causes properity! O Most Eminent of men! O Peerless Lord! O Lord who bestows boons! O Lord zrI rAma! O Lord whose name which is supremely hallowed! O Lotus Eyed! O Lord gOpAla! O Lord whose hands reach to the knees! O King of Kings! O Lord who protects all Worlds!

Is it a burden to protect me? What is the reason that You became so miserly in showing affection towards me? Even though I am not game for your pretexts, having no other recourse, if I tell You about my grief, why do You get irritated? Please tell me whether You are a man or not. Please listen; (1) You are vain that none can be found who is equal to You; (2) I heard about your fame in protecting the blessed devotees by conferring on them that kind of boons which are otherwise attainable only as a result of the objects of human pursuit - puruSArtha; (3) people in the Earth would not believe your acts by simply knowing the secrets of zAstras. (4) I sought your refuge to protect me by holding my hand in front of these people; (5) I am convinced that You are my shelter; (6) I also considered that only Your feet as my refuge; (7) from the days when I cognized myself, I have considered that only You to be the Supreme Lord who reigns over the Universe and me); (8) I have been talking about Your appearances in the same manner as ignorant people; (9) I prostrated before You, so that You may have mercy on me to make all my words to come true. (10) You are effulgent in the home of this tyAgarAja who is Your devotee; (11) therefore, I shall not abandon either chanting of Your names or Your worship.

Word-by-word Meaning

P O Beloved (ramaNa) of lakSmi (ramA)! is it a burden (bhAramA) to protect (brOva) me (nannu), O Lord who causes (kara) properity (zrI)!

A Please tell (telpumA) me (nAtO) whether (ani) You are a man (pumAnuDu) (pumAnuDani) or (ani) not (gAdu) (gAdani), O Most Eminent (uttamA) of men (nara) (narOttama)! O Peerless (samAna rahita) Lord! O Beloved of lakSmi! is it a burden to protect me, O Lord who causes properity!

C1 You are vain (garvamu) that (ani) none (evaru) can be found (dorakaru) (dorakarani) who is equal (sari) to You (nIku) (nIkevaru); further (adiyu gAka), I heard (viNTi) about your fame (kIrti) in protecting (gAcina) the blessed (varula) devotees (bhakta) by conferring (osaGgi) on them that kind of (aNTi) boons (varamulu) (varamulosaGgi) (which are otherwise attainable only as a result of the objects of human pursuit - puruSArtha) of righteous conduct (dharma) etc (Adi) (dharmAdi) (dharma, artha, kAma) and also emancipation (mOkSa), which people (janulu) in the Earth (dharalO) could not (lEru) (lEraNTi) believe (nammukona) by (simply) knowing (erigi) the secrets (marmamu) (marmamerigi) (of zAstras); O Lord (ayya)! again and again (mari mari), I sought (joccitini) (joccitinayya) your refuge (zaraNu) to protect (brOva) me (nannu) by holding (baTTi) my hand (cEyi) in front of these people (indarilO) (nannindarilO); I am convinced (anukonnAnu) that You (nIvu) are my shelter (dari); I

(gatiyaNTi); also considered that only Your feet (caraNamE) as (aNTi) my refuge (gati)

O Beloved of lakSmi! is it a burden to protect me, O Lord who causes properity!

C2 From the days when I cognized myself (smaraNa delisi), I have considered (annAnu) (literally say) that only You (nIvE) (nIvEyannAnu) to be the Supreme Lord (paramAtmuDu) who reigns (ElE) (over the Universe or me); I have been talking (palkukonnAnu) about Your (nI) appearances (gOcaramulanE) in the same manner as (sari bOyinaTulE) (literally be equal to) ignorant people (pAmarulatO);

I prostrated (daNDamulu iDinAnu) (daNDamuliDinAnu) before You, O Lord who bestows boons (varadA)! so that You may have mercy (karuNatO) on me to make (sEya) all (ella) my (nA) words (mATalu) to come true (nijamu); O Lord zrI rAma! O Lord rAma! O Lord whose name (nAma) which is supremely (parama) hallowed (pAvana)! O Lotus (zaraja) Eyed (lOcana)! what (Emi) is the reason (vidhamu) (vidhamEmi) (literally method) that You became so (inta) miserly (karuvaina) (literally to go scarce) in showing (sEyuTaku) (sEyuTakinta) affection (AdaraNa) towards me (nannu)? O Beloved of lakSmi! is it a burden to protect me, O Lord who causes properity!

C3 Even though (aNTEnu) I (nEnu) am not game (rA jAlanu) (literally will not come) (jAlanaNTEnu) for your pretexts (vyAjamulaku), O Lord gOpAla! having no (IEka) other recourse (gati lEka), if I tell (delupa bOtE) You (nItO) about my (nA) grief (jAli), why (Ela) do You get irritated (lAjamulu vEgaganu) (vEgaganEla)? O Lord zrI rAma! O Lord rAma! O Lord whose hands (bAha) reach to the knees (AjAnu)! O King (raja) of Kings (rAja)! O Lord who protects (pAla) all (sakala) Worlds (lOka)! please listen (vinu); You (nIvu) are effulgent (rAjillinAvu) in the home (inTa) of this - Your devotee (bhakta) - tyAgarAja (tyAgarajuni) (tyAgarAjuniyiNTa); therefore (ganuka), I shall not (jAla) abandon (viDuva) either chanting (japamunu) of Your (nI) names or Your (nIdu) worship (pUjala); O Beloved of lakSmi! is it a burden to protect me, O Lord who causes properity!

Notes - A - pumAnuDani -Are You man? sItA advanced the same argument to make zrI rAma relent to allow her to accompany the Lord to the forest. The following verse in vAlmIki rAmayaNa, ayOdhya kANDa, Chapter 30 is relevant -

sItA asks - kiM tvAmanyata vaidEha: pitA mE mithilAdhipa: | rAma jAmAtaraM prApya striyaM puruSavigrahaM || (3) |I

"Securing you as his son-in-law, did my father, Janaka, the King of Mithila, recognize you to be woman in the form of a man?"

C1 - kIrti viNTi mari mari - this is how it is given in all the books other than that of TKG, wherein the word 'viNTi' is not found. This needs to be checked. Any suggestions ??? C1 - dharmAdi - righteous conduct (dharma), pursuit of wealth (artha), pursuit of desire (kAma) and final emancipation (mOkSa) - these are called puruSArtha - the objects of human pursuit. It is generally believed that emancipation is attainable only through pursuit of these methods. Please also see next notes. C1 - nammukona lEraNTi varamulosaGgi - The episodes of redemption of ahalyA, the conferring of emancipation on jaTAyu, the vulture and also on zabari are considered as the exceptional grace of Lord zrI rAmA which could not be explained by way of zAstrAs; such grace which confers emancipation to those who were otherwise not qualified from the normal stand-point of puruSArtha, is what zrI tyAgarAja calls 'unbelievable'. C2 - smaraNa delisi - cognition of one's life (memory) seems to start from around the age of four. This seems to be the implication of these words. Unless this is an exaggeration, this would be what zrI tyAgarAja calls 'sahaja bhakti' - devotion co-born - in the kRti 'svara rAga sudhA'.

C2 - gOcaramulanE - this has been translated as 'appearances'. Any suggestions ??? C2 - gOcaramulanE balku konnAnu - The Lord is beyond the reach of senses, mind and intellect - He being the substratum of all; this has been aptly described by zrI tyAgarAja in the kRti 'vAcAmagOcaramE'. However, in this kRti, zrI tyAgarAja says that he has been speaking of the Lord, like ignorant people (pAmarulu), as if He is perceivable by senses, mind and intellect (gOcaramulu); but prays that his words be proved true - that the Lord may actually manifest (in a perceptible form). Probably this is what described by zrI tyAgarAja in the 'mOhanaM' rAga kRtis - 'nannu pAlimpa' and 'bhava nuta' wherein he describes about the physical appearance of the Lord along with sIta and AJjanEya. C3 - lAjamulu vEgaganEla - this is a phrase used to indicate irritation - In tamizh it is called 'eLLuM koLLuM veDikka' - like grain or pulses (dry sesame, horse-gram etc) placed on a hot fry-pan, burst forth. This is compared to the countenance of an individual who feels irritated. zrI tyAgarAja uses the term 'lAjamulu' which means rice grain. The same is applicable to soaked paddy put on fry-pan as also pop-corn. C3 - AjAnu bAhu - A regal person. One of the 32 sAmudrika lakSaNa for a man.

inta tAmasamaitE-sAvEri

In the kRti 'inta tAmasamaitE' - rAga sAvEri, zrI tyAgarAja pleads with Lord to show mercy on him.

P inta tAmasamaitE entani sairintu Emi sEyudu rAma

A kantu janaka nannu vinta jEsitE ninn- (U)ranta navvarA sItA kAnta nanu karuNimpa (inta)

C1 rAjIva lOcana rAjitO rAv(E)mirA jIvanamu nIvErA jImUt(A)bha tanO rAjIv(A)sana janaka rAjillu raghu vaMza rAja rAja nIvErA jIv(A)dhAra (inta)

C2 sundara mUrti nA(y)andu daya rAdu nE- n(e)ndu pOdurA nI(y)andu cittamu gAni- (y)endunnAvO rAk(E)ndu zEkhara nuta nIk- (e)ndu anumAnam(i)ndu vadana (inta)

C3 gauravam(E)di zRGgAra vAridhE brOvaga rAdA pAvanamu kArAdA muni hRday- (A)gAra pratyakSamu kArAdA(y)ika muddu gAra tyAgarAjuni gAravimpa (inta)

Gist O Lord rAma! O Father of cupid! O Consort of sItA! O Lotus Eyed! O Lord with splendrous body like the Sun! O Father of brahmA! O Lord of Kings of the shining dynasty of raghu! O Lord of handsome form! O Lord praised by Lord ziva! O Moon Faced! O Ocean of Beauty! O Lord who abides in the heart of the sages! If there is this much delay in showing mercy on me, how much shall I endure? what shall I do?

If you behave with me strangely, won't the people laugh at You? Why don't You come willingly? You are my livelihood; You are the prop of my life. You do not seem have mercy towards me; but, where shall I go? my mind is with You, but, where are You without coming? where is doubt for You? What kind of prestige is this? why don't You protect me? are You prohibited to purify me? are You prohibited to manifest before me? if even now there is delay in showing affection to this tyAgarAja with Your charming face, how much shall I endure?

Word-by-word Meaning

P If there is this much (inta) delay (tAmasamaitE) (in protecting me), how much (entani) shall I endure (sairintu)? what (Emi) shall I do (sEyudu)? O Lord rAma!

A O Father (janaka) of cupid (kantu)! If you behave (jEsitE) with me (nannu) strangely (vinta), won't the people (Uranta) (literally town) laugh (navvarA) at You (ninnu) (ninnUranta)? O Consort (kAnta) of sItA! If there is this much delay in showing mercy (karuNimpa) on me (nanu), how much shall I endure? what shall I do?

C1 O Lotus (rAjIva) Eyed (lOcana)! Why (EmirA) don't You come (rAvu) (rAvEmirA) willingly (rAjitO)? O Lord with splendrous (Abha) body (tanO) like the Sun (jImUta) (jImUtAbha)! You are (nIvErA) my livelihood (jIvanamu); O Father (janaka) of brahmA - seated (Asana) in the Lotus (rAjIva) (rAjIvAsana)! O Lord (rAja) of Kings (rAja) of the shining (rAjillu) dynasty (vaMza) of raghu! You are (nIvErA) the prop (AdhAra) of my life (jIva) (jIvAdhAra); if there is this much delay, how much shall I endure? what shall I do?

C2 O Lord of handsome (sundara) form (mUrti)! You do not seem have (rAdu) mercy (daya) towards (andu) me (nA) (nAyandu); but, where (endu) shall I (nE) (nEnendu) go (pOdurA)? my mind (cittamu) is with (andu) You (nI) (nIyandu), but (gAni); where are (endunnAvO) (gAniyendunnAvO) You without coming (rAka)? O Lord praised by Lord ziva - one who wears the (digit of) moon (indu) (rAkEndu) on the head (zEkhara)! where (endu) is doubt (anumAnamu) for You (nIku)? O Moon (indu) (nIkenduyanumAnamindu) Faced (vadana)! if there is this much delay, how much shall I endure? what shall I do?

C3 O Ocean (vAridhE) of Beauty (zRMgAra)! what (Edi) kind of prestige (gauravamu) (guaravamEdi) is this? why don't (rAdA) You protect (brOvaga) me? are You prohibited (kArAdA) to purify (pAvanamu) me? O Lord who abides (agAra) in the heart (hRdaya) (hRdayAgAra) of the sages (muni)! are You prohibited (kArAdA) to manifest (pratyakSamu) before me? if even now (ika) (kArAdAyika) there is delay in showing affection (gAravimpa) to this tyAgarAja (tyAgarAjuni) with Your charming face (muddu gAra) (literally charmingly), how much shall I endure? what shall I do?

Notes -

raghu nandana rAja-zuddhadEzi

In the kRti 'raghu nandana rAja' - rAga zuddhadEzi, zrI tyAgarAja pleads with Lord to sport in his mind.

P raghu nandana rAja mOhana ramiyimpavE nA manasuna

A nagaj(A)nilaja nArad(A)di hRn- nALika nivAsuDaina gAni zrI (raghu)

C cittamandu ninn(u)Jci prEmatO cintiJcu sadbhaktulan- (u)ttam(O)ttamul(a)Jcu nA madin- (u)Jci pUjiJca lEdA tattarambu dIrucu kAraNambu nIvE tALa jAlan(i)ka tyAgarAja nuta (raghu)

Gist O Lord raghu nandana! O King of charm! O Lord praised by this tyAgarAja! Even though You are abiding in the Lotus of the hearts of pArvati, AJjanEya, sage nArada and others, deign to exult in my mind too. Considering that those true devotees, who contemplate on You lovingly by seating You in their minds, to be the eminent of the eminent, did I not worship by seating You in my mind? You are the source for relieving my anxiety; I cannot endure any further.

Word-by-word Meaning

P O Lord raghu nandana! O King (rAja) of charm (mOhana)! deign to exult (ramiyimpavE) in my (nA) mind (manasuna).

A Even though (gAni) You are abiding (nivAsuDaina) in the Lotus (nALika) of the heart(s) (hRt) (hRn-nALika) of pArvati - daughter of himavAn - the Mountain (naga) (nagaja), AJjanEya - son of Wind God (anilaja), sage nArada and others (Adi) (nArardAdi), O Lord raghu nandana! O King of Charm! deign to exult in my mind too.

C Considering that those true devotees (sad-bhaktulanu), who contemplate (cintiJcu) on You lovingly (prEmatO) by seating (uJci) You (ninnu) (ninnuJci) in (andu) their minds (cittamu) (cittamandu), to be (aJcu) the eminent of the eminent (uttamOttamulu) (sadbhaktulanuttamOttamulaJcu), did I not (lEdA) worship (pUjiJca) by seating (uJci) You in my (nA) mind (madini) (madinuJci)? O Lord praised (nuta) by this tyAgarAja! You (nIvE) are the source (kAraNambu) for relieving (dIrucu) my anxiety (tattarambu); I cannot (jAlanu) endure (tALa) any further (ika) (jAlanika); O Lord raghu nandana! O King of charm! deign to exult in my mind.

Notes - A - nALika - This is how it is given in the books of CR and TSV/AKG; however, in the book of TKG, this is given as 'nALIkA'. As per Sanskrit Dictionary, both 'nALika' and 'nALIkA' seem to be correct. This needs to be checked. Any suggestions ??? A - nivAsuDaina - this is how it is given in all the books other than that of TKG, wherein it is given as 'nivAsuDai'; as 'nivAsuDai' does not complete sentence, 'nivAsuDaina' has been adopted. Any suggestions ???

yuktamu kAdu -zrIrAgaM

In the kRti 'yuktamu kAdu' - rAga zrIrAgaM, zrI tyAgarAja pleads with the Lord not to delay protecting him.

P yuktamu kAdu nanu rakSiJcaka(n)uNDEdi rAma

A bhakta vatsala patita pAvana tri- zaktiyu kalgina dEvuDu nIvai (yukatamu)

C1 toli duSkRtamulan(a)NacE nI birud- (i)lanu taDusukonenO paliki boMkaD(a)nu nI kIrtiyu nE bAga lEdu anenO telisi teliyani nI dAsula brOva dEva daya rAn(a)nenO munu velasina bhaktulakE nI zaktiyu selavai pOyenO telpumu (yuktamu)

C2 vadda(y)uNDu janak(A)tmaja palka vadd(a)nenO lEka niddura jituD(a)ti kOpamutODanu nIk(E)la(y)anenO mudduga bharatuD(A)nanda bASpamula kanula niJcenO padduna pavana sutuDu vadd(a)ni nI padamu paTTukonenO telpumu (yuktamu)

C3 callani nI bhaktiyu lEd(a)ni vidhi kallal(A)DukonenO nA valla kAd(a)ni paluku celi mikkili vArtal(A)DukonenO ullamunanu zrI tyAgarAju ninn(u)Jcukona maracenO cellal(ai)na dharma saMvardhani cEra pOkum(a)nenO telpumu (yuktamu)

Gist O Lord zrI rAma! O Lord kind to devotees! O Redeemer of those fallen! You being the Lord having the three powers of projection, sustenance and in-folding, it is not appropriate for You to remain without protecting me. Has Your attribute of subduing one's previous wrong-doings beome ineffective in this World? or, is Your fame of being 'true to word' not good enough? or, Your grace would not come to protect unfamiliar devotees? or, have all Your powers been expended in protecting the earlier devotees? Did sItA ask You not to speak to me? or did lakSmaNa say 'not to bother'? or, did bharata charmingly fill his eyes with tears of joy looking at which You forgot about me? or did AJjanEya, holding Your holy feet, prevent You? Did brahmA tell a lie that my devotion is not good enough? or, did sarasvati say that it is not possible for her to vouch for me? or, did this tyAgarAja forget to seat You in his heart? or, did Your sister - dharma saMvardhani ask You not to meet me? Please let me know.

Word-by-word Meaning

P O Lord zrI rAma! It is not (kAdu) appropriate (yuktamu) for You to remain (uNDEdi) without protecting (rakSiJcakanu) (rakSiJcakanuNDEdi) me (nanu).

A O Lord who is kind (vatsala) to devotees (bhakta)! O Redeemer (pAvana) of those fallen (patita)! You being (nIvai) the Lord (dEvuDu) having (kalgina) the three (tri) powers (zaktiyu) (projection, sustenance and in-folding), it is not appropriate for You to remain without protecting me.

C1 Has Your attribute (birudu) of subduing (aNacE) one's previous (toli) wrong-doings (duSkRtamulanu) (duSkRtamulanaNacE) become ineffective (taDusukonenO) (literally become soggy) in this World (ilanu) (birudilanu)? or, did Your fame (kIrtiyu) that (anu) 'He will not fail (boMkaDu) (boMkaDanu) in His word (paliki) (literally having said)', say (anenO) that 'I (nE) am not (lEdu) good enough (bAga)'? or, O Lord (dEva)! Did Your grace (daya) say (aneNO) that 'I would not come (rAnu) (rAnanenO) to protect (brOva) Your (nI) devotees (dAsula) (literally servants) who are not familiar (telisi teliyani)'? or, have all Your (nI) powers (zaktiyu) been expended (selavai pOyenO) in protecting the devotees (bhaktula) (bhaktulakE) who shone (velasina) earlier (munu)? please let me know (telpumu); it is not appropriate for You to remain without protecting me.

C2 Did sItA - daughter (Atmaja) (literally self-born) of King janaka (janakAtmaja), who is (uNDu) always by Your side (vadda) (vaddayuNDu) tell (anenO) 'do not (vaddu) (vaddanenO) speak (palka)' (to me)? or else (lEka), did lakSmaNa - one who has conquered (jituDu) sleep (niddura), tell (anenO) very (ati) (jituDati) angrily (kOpamutODanu), 'Why (Ela) do You (nIku) (nIkElayanenO) bother'? or, did bharata (bharatuDu) charmingly (mudduga) fill (niJcenO) his eyes (kanula) with tears (bASpamula) of joy (Ananda) (bharatuDAnanda) (looking at which You forgot about me)? or did AJjanEya - son (sutuDu) of vAyu (pavana), hold (paTTukonenO) Your (nI) holy feet (padamu) swearing (padduna) saying (ani) 'don't do it (vaddu) (vaddani)'? please let me know (telpumu); it is not appropriate for You to remain without protecting me.

C3 Did brahmA (vidhi) tell (ADukonenO) a lie (kallalu) (kallalADukonenO) that (ani) 'His (nI) (literally your) devotion (bhakti) is not (lEdu) (lEdani) good enough (callani) (literally cool)'? or, did sarasvati - the goddess (celi) (literally woman) of speech (paluku), utter (AdukonenO) many (mikkili) a words (vArtalu) (vArtalADukonenO) that (ani) 'it is not possible (valla kAdu) (kAdani) for me (nA) (to vouch for him)'? or, did this tyAgarAja (tyAgarAju) forget (maracenO) to seat (uJcukona) You (ninnu) (ninnuJcukona) in his heart (ullamunanu) (literally mind)? or, did Mother dharma saMvardhani (name of pArvati at tiruvaiyAru) who is (aina) Your sister (cellalu) (cellalaina), tell (anenO) 'don't go (pOkumu) (pokumanenO) to meet (cEra) (literally join) him'? please let me know (telpumu); it is not appropriate for You to remain without protecting me.

Notes - P - rakSiJcakanuNDEdi - this is how it is given in the book of TSV/AKG; in the book of CR, this is given as 'rakSiJcakayuNDEdi'; in the book of TKG, it is given as 'rakSimpakayuNDEdi'. This needs to be checked. Any suggestions ??? C1 - nE bAga lEdu - zrI tyAgarAja mixes freely the 'persons' (first, second and third persons) and also direct and indirect speeches. Therefore, some

times it becomes very difficult to derive appropriate meanings. In the present context, it is not clear whether 'nE' - 'I' - refers to the 'fame' or to 'tyAgarAja'? Going by the previous leg of the caraNa, this should refer to 'fame'. A similar problem is encountered in caraNa 3 also - 'nI bhaktiyu' - please refer to note below. Any suggestions ??? C1 - telisi teliyani - munu velasina bhaktulakE - this is how it is given in the book of TKG and TSV/AKG. However, in the book of CR, it is given as 'munu telisi teliyani' and 'velasina bhaktulakE' - 'munu' seems to have been interchanged. This needs to be checked. Any suggestions ??? C3 - callani nI bhaktiyu - The word 'nl' does not fit into the context. In my humble opinion, this should be 'nA' or 'vAni'. This needs to be checked. Any suggestions ???

dharmAtma-kEdAragauLa

In the kRti 'dharmAtma nannipuDu' - rAga kEdAragauLa, zrI tyAgarAja pleads with Lord not to delay protecting him.

P dharmAtma nann(i)puDu daya jUDavE(y)ana marmamuna palukunadi maJcidO

C1 patita pAvanuD(a)ni bAga pErai nIku mati lEka(y)uNDunadi maJcidO (dharma)

C2 gati lEni nanu nIvu kAvavE(y)aNTi sammati lEka(y)uNDunadi maJcidO (dharma)

C3 ninu jUDa padi vEla kanulu kAvalen(a)NTi manupaka(y)uNDunadi maJcidO (dharma)

C4 Emi nEranu pAdamE migula gati(y)aNTi nA mIda nepam(e)JcuTa maJcidO (dharma )

C5 nIdu mAyala cEta niSThUram(E)la mamm(A)dukOkanu(y)uNDa maJcidO (dharma)

C6 nATi vacanamul(e)lla nayamu sEyavE(y)aNTi mAT(A)DakuNDunadi maJcidO (dharma)

C7 rAja nuta zrI tyAgarAja rakSaka zrita samAja nanu maracunadi maJcidO rAma (dharma)

Gist O Virtuous Lord! O Lord rAma praised by Kings! O Protector of this tyAgarAja! O Lord found in the assembly of dependents! O Lord rAma! While I beseech You 'show mercy on me now', is it good for You to talk secretively? While having a great fame as redeemer of the fallen, is it good for You to remain without understanding? I entreated You 'protect me who has no refuge'; is it good for You to be not in agreement with that? I said 'one needs ten thousand eyes in order to behold You'; is it good for You to remain careless? I said 'I know nothing; Your holy feet alone are totally my refuge'; is it good for You to count (or consider) my faults?

Why this harshness because of Your grand illusion? (OR) Why this cruelty by Your deceptions? is it good for You to remain without supporting me? I besought 'please fulfil all Your promises made earlier'; is it good for You to remain without even talking to me? Is it good for You to forget me?

Word-by-word Meaning

P O Virtuous Lord (dharmAtma)! While I beseech (ana) You 'show (jUDavE) (jUDavEyana) mercy (daya) on me (nannu) now (ipuDu) (nannipuDu)', is it good (maJcidO) for You to talk (palukunadi) secretively (marmamuna)?

C1 While having a great (bAga) fame (pEru) (literally name) (pErai) as (ani) redeemer (pAvanuDu) (pAvanuDani) of the fallen (patita), is it good (maJcidO) for You (nIku) to remain (uNDunadi) without (lEka) (lEkayuNDunadi) understanding (mati)? O Virtuous Lord! While I beseech You 'show mercy on me now', is it good for You to talk secretively?

C2 I entreated (aNTi) You (nIvu) 'protect (kAvavE) (kAvavEyaNTi) me (nanu) who has no (lEni) refuge (gati)'; is it good (maJcidO) for You to be (uNDunadi) not (lEka) (lEkayuNDunadi) in agreement (sammati) with that? O Virtuous Lord! While I beseech You 'show mercy on me now', is it good for You to talk secretively?

C3 I said (aNTi) 'one needs (kAvalenu) (kAvalenaNTi) ten (padi) thousand (vElu) (vEla) eyes (kanulu) in order to behold (jUDa) You (ninu)'; is it good (maJcidO) for You to remain (uNDunadi) careless (manupaka) (manupakayuNDunadi)? O Virtuous Lord! While I beseech You 'show mercy on me now', is it good for You to talk secretively?

C4 I said (aNTi) 'I know nothing (Emi nEranu) (literally not learnt anything); Your holy feet alone (pAdamE) are totally (migula) (literally much) my refuge (gati) (gatiyaNTi)'; is it good (maJcidO) for You to count (or consider) (eJcuTa) my (nA mIda) (literally on me) faults (nepamu) (nepameJcuTa)? O Virtuous Lord! While I beseech You 'show mercy on me now', is it good for You to talk secretively?

C5 Why (Ela) this harshness (niSThUramu) (niSThUramEla) because of (cEta) Your (nIdu) grand illusion (mAyala)? (OR) why this cruelty by You deceptions? is it good (maJcidO) for You to remain (uNDa) without supporting (AdukOkanu) (AdukOkanuyuNDa) me (mammu) (literally us)? O Virtuous Lord! While I beseech You 'show mercy on me now', is it good for You to talk secretively?

C6 I besought (aNTi) 'please fulfil (nayamu sEyavE) (literally make good) (sEyavEyaNTi) all (ella) Your promises (vacanamulu) (vacanamulella) made earlier (nATi) (literally that day)'; is it good (maJcidO) for You to remain (uNDunadi) without even talking (mATADaka) (mATADakuNDunadi) to me? O Virtuous Lord! While I beseech You 'show mercy on me now', is it good for You to talk secretively?

C7 O Lord rAma praised (nuta) by Kings (rAja)! O Protector (rakSaka) of this ty AgarAja! O Lord found in the assembly (samAja) of dependents (zrita)! O Lord rAma! is it good (maJcidO) for You to forget (maracunadi) me (nanu)? O Virtuous Lord! While I beseech You 'show mercy on me now', is it good for You to talk secretively?

Notes - General - Word 'rAma' appears at the end of pallavi and all caraNas in the book of TKG. However, the word is not found in the book of CR and TSV/AKG excepting in the last caraNa. This needs to be checked. Any suggestions ??? General - caraNas 5 and 6 are interchanged in the book of TKG. C2 - mati lEka uNDunadi - remaining without understanding - this may be taken as a 'nindA'. C3 - ninu jUDa padi vEla kanulu kAvale - Please refer to kRti 'veGkaTeza ninu sEvimpa' rAga madhyamAvati wherein zrI tyAgarAja states 'veGkaTEza ninu sEvimpanu padi vEla kannulu kAvalen(a)yya' C4 - Emi nEranu - this is how it is given in the book of CR and TSV/AKG; in the book of CR, the meaning derived is 'I am guileless'. But, in the book of TKG, this is given as 'Emi nEramu' and the meaning derived is 'forever'. In view of the word 'nepameJcuTa', 'Emu nEranu' seems to be more appropriate. This needs to be checked. Any suggestions ??? C6 - mATADakuNDunadi - this is how it is given in the books of CR and TSV/AKG. However, in the book of TKG, this is given as 'mATalADakuNDunadi'. This needs to be checked. Any suggestions ??? C7 - maracunadi - this is how it is given in the book of CR and TSV/AKG. However, in the book of TKG, this is given as 'maracinadi'. This needs to be checked. Any suggestions ???

kuvalaya daLa-nATakuraJji

In the kRti 'kuvalaya daLa nayana' - rAga nATakuraJji, zrI tyAgarAja pleads with Lord to protect him without further delay.

P kuvalaya daLa nayana brOvavE kunda kuDmala radana

C1 mamata miJci nIdu paini marulukonna nEn(e)ndu pOdu (kuvalaya)

C2 kamanIy(A)nanamunu talaci nE karagi nilva jUDav(E)Ti guNamu (kuvalaya)

C3 manasu telisi nIvu nannu maraci maravan(a)Tl(u)nnAvu (kuvalaya)

C4 mahilO kali bhayamO rAvu mahima lEni daivamA nIvu (kuvalaya)

C5 dEva zirOmaNi nIv(a)nucunu E vELa madini pADuc(u)NTi (kuvalaya)

C6 anya matamul(e)ruga zrI

rAjanya bhajana jEsiti madi karaga (kuvalaya)

C7 nEnu bhuvini mAni nIvu ghRNa hInuD(a)nucu pEru rAdO(y)ani (kuvalaya)

C8 buddhin(o)sagi tyAgarAjuni vadda nilici pUja konumu bAga (kuvalaya)

Gist O Lotus petal Eyed! O Lord who has teeth like jasmine buds! O King! Please protect me; I have been enamoured by You with great affection; where else could I go? What kind of behaviour is this that, while I stand melting thinking of Your lovable face, You would not look at me? Knowingly, having forgotten me, You remain as if You have not forgotten me. Is it because of fear of the kali yuga in this world, that You would not come? Are You such a deity who does not have prowess? I have always been singing in my mind that You are the crown jewel of celestials. I do not know other paths; I have been just chanting Your names to the melting of my heart. I have abandoned the World because of the fear that You might earn (bad) name of being merciless. Bestowing on me the right knowledge, standing near this tyAgarAja, please accept well my worship.

Word-by-word Meaning

P O Lotus (kuvalaya) petal (daLa) Eyed (nayana)! Please protect (brOvavE) me; O Lord who has teeth (radana) like jasmine (kunda) buds (kuDmala)!

C1 Where else (endu) could I (nEnu) (nEnendu), who has been enamoured (marulukonna) by You (nIdupaini) with great (miJci) (literally excessive) affection (mamata), go (pOdu)?

buds! O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine

C2 What (ETi) kind of behaviour (guNamu) (literally quality) is this that, while I (nE) stand (nilva) melting (karagi nilva) thinking (talaci) of Your lovable (kamanIya) face (Ananamunu) (kamanIyAnanamunu), You would not look (jUDavu) (jUDavETi) at me? O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine buds!

C3 Knowingly (manasu telisi), having forgotten (maraci) me (nannu), You (nIvu) remain (unnAvu) as if (aTlu) You have not forgotten (maravanu) (maravanaTlunnAvu) me; O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine buds!

C4 Is it because of fear (bhayamO) of the kali yuga in this world (mahilO), that You would not come (rAvu)? Are You (nIvu) such a deity (daivamA) who does not (lEni) have prowess (mahima)? O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine buds!

C5 I have always (E vELa) been (uNTi) singing (pADucu) (pADucuNTi) in my mind (madini) that (anucunu) You (nIvu) (nIvanucunu) are the crown jewel (zirOmaNi) of celestials (dEva); O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine buds!

C6 I do not know (eruga) other (anya) paths (matamulu) (literally means of worship) (matamuleruga); O King (zrI rAjanya)! I have been just chanting (bhajana jEsiti) Your names to the melting (karaga) of my heart (madi) (literally mind); O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine buds!

C7 I (nEnu) have abandoned (mAni) the World (bhuvini) because (ani) of the fear that You (nIvu) might earn (rAdO) (literally come) (rAdOyani) (bad) name (pEru) of (anucu) being merciless (ghRNa hInuDu) (hInuDanucu); O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine buds!

C8 Bestowing (osagi) on me the right knowledge (buddhini) (buddhinosagi), standing (nilci) near (vadda) this tyAgarAja (tyAgarAjuni), please accept (konumu) well (bAga) my worship (pUja); O Lotus petal Eyed! Please protect me; O Lord who has teeth like jasmine buds!

Notes - P - kuDmala - In some books, 'kuTmala' is found; as per Dictionary, both are correct. C2 - talaci nE karagi - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'talacucu karagi'. This needs to be checked. Any suggestions ??? C3 - maraci maravanaTlu - a colloquial usaga for ambivalent attitude. C6 - anya matamulu -This word is normally used by zrI tyAgarAja to refer to the six modes of worship (SaNmata) - viSNu, ziva, zakti, gaNapati, subrahmaNya, sUrya. However, in the present context, this is not the meaning because, 'bhajana' is common to all the said modes. zrI tyAgarAja here means other ways of approaching Lord through 'karma', 'jnAna' etc. Therefore, 'anya' refers to all such means other than 'bhakti'. Any suggestions ??? C7 - ghRNa hInuDu - This is how it is given in the books of TKG and TSV/AKG and the meaning derived is 'merciless'. In the book of CR and ATK, this is given as 'guNa hInuDu' and the meaning derived is 'meritless'. However, 'ghRNa' seems to be more appropriate from the context. This needs to be checked. Any suggestions ??? C7 - ghRna hInuDu - In all the books this has been translated as 'will you not earn bad name if you abandon me' - (or words to that effect). However, in my humble opinion, in view of the ending word of the caraNa 'ani', this would mean 'I abandoned this World fearing that You would get a bad name of being merciless.' Any suggestions ???

sArvabhauma-rAgapaJjaraM

In the kRti 'sArvabhauma sAkEta' - rAga rAgapaJjaraM, zrI tyAgarAja pleads with Lord to have compassion on him.

P sArvabhauma sAkEta rAma manasAra palka rAdA dEvatA (sArva)

A pArvatI ramaN(A)rcita pAda ramA pati vandya parAtpara dIna bandhO (sArva)

C muddu mudduga mATal(A)Dinadi mundu rAka sadA veta jenducunu kaddu kadd(a)nucu cira kAlamunu karaguc(u)NDavalenA tyAgarAja nuta (sArva)

Gist O Lord zrI rAma of ayOdhya - the Great Ruler of the Universe! O Great Ruler of the deities! O Lord whose feet are worshipped by Lord ziva! O Lord saluted by viSNu! O Lord who is beyond all! O Lord who is kind to the humble! O Lord praised by this tyAgarAja! It was earlier that You spoke very charmingly to me; but, now, because You are not manifesting before me, shall I always remain grief-struck and melt away for a long time in the fond hope that You are certainly there? Can't You speak to me frankly?

Word-by-word meaning

P O Lord zrI rAma of ayOdhya (sAkEta) - the Great Ruler (sArvabhauma) of the Universe! Can't (rAdA) You speak (palka) to me frankly (manasAra) (literally to one's heart's content)? O Great Ruler of the deities (dEvatA)!

A O Lord whose feet (pAda) are worshipped (arcita) by Lord ziva - the Consort (ramaNa) (ramaNArcita) of parvatI! O Lord saluted (vandya) by viSNu - the Consort (pati) of lakSmI (ramA)! O Lord who is beyond all (parAtpara)! O Lord who is kind (bandhu) (bandhO) (literally a relative) to the humble (dIna)! O Lord zrI rAma of ayOdhyA - the Great Ruler of the Universe! Can't You speak to me frankly! O Great Ruler of the deities!

C It was earlier (mundu) that You (mATalADinadi) very charmingly (muddu mudduga) to me; spoke (mATalu ADinadi)

but, now because You are not manifesting (rAka) (literally come) before me, shall I always (sadA) remain (uNDavalenA) grief-struck (veta jenducunu) and melt away (karagucu) (karagucuNDavalenA) for a long (cira) time (kAlamu) (in the fond hope) that (anucu) You are certainly there (kaddu kaddu) (kaddanucu)? O Lord praised (nuta) by this tyAgarAja! O Lord zrI rAma of ayOdhyA - the Great Ruler of the Universe! Can't You speak to me frankly! O Great Ruler of the deities!

Notes - A - ramA pati vandya - This is how it is given in the book of TKG and ATK. However, in the books of CR and TSV/AKG this is given as ' yuga bhakta vandya'; in the book of TKG, the same (yuga bhakata vandya) is given as an alternative. In my opinion, 'ramA pati vandya' may not be incorrect because of the word 'dEvatA sArvabhauma' used by zrI tyAgarAja to indicate that he is addressing zrI rAma as 'parabrahman' - the Supreme Lord of whom the trinity - brahmA, ziva, viSNu are the three aspects. This needs to be checked. Any suggestions ??? C - kaddu kaddu - The assertion that God is there. Please also refer to kRti 'kaddanu vAriki' rAga tODi.

rAmacandra-suraTi

In the kRti 'rAmacandra nI daya' - rAga suraTi, zrI tyAgarAja pleads with Lord to protect him without further delay.

P rAmacandra nI daya rAma(y)Ela rAd(a)ya

A kAma kOTi sundar- (A)kAra dhRta mandara prEma mIra mundara piluva rAka(y)undurA (rA)

C1 kAnanambu tApamO kaika mIdi kOpamO nEnu jEyu pApamO nIku zakti lOpamO (rA)

C2 ADud(a)nna rOsamO alanAD(u)pAsamO mEDa lEni vAsamO mEmu jEyu dOsamO (rA)

C3 kallal(ai)na nEyamA kaNTE nIku hEyamA tallaDilla nyAyamA tyAgarAja gEyamA (rA)

Gist O Lord zrI rAmacandra! O Lord rAma! O Embodiment of beauty like a crore cupids! O Lord who bore mandara mountain on His back! O Lord sung about by this tyAgarAja! If one is calls You with exceeding love, is it proper not to come before? Why Your grace does not come? Is it - (1) because of the grief which You suffered in the forest; or (2) because of anger towards kaikEyI; or (3) because of sins commited by me; or (4) because of dearth of Your might; or (5) because You feel piqued by the unpleasant words uttered by Your wife; or (6) because You went without food those days in the forest; or (7) because You had to live in forests where there were no palaces; or (8) because of faults commited by me? Is mine a false love or do You feel repugnance if You see me? Is it justifiable for me to remain perplexed?

Word-by-word Meaning

P O Lord zrI rAmacandra! O Lord rAma! Why (Ela) (rAmayEla) Your (nI) grace (daya) does not come (rAdu) (rAdaya)?

A O Embodiment (AkAra) of beauty (sundara) (sundarAkAra) like a crore (kOTi) cupids (kAma)! O Lord who bore (dhRta) mandara mountain on His back!

If one is calls (piluva) You with exceeding (mIra) love (prEma), is it proper not to come (rAka undurA) (rAkayundurA) before (mundara)? O Lord zrI rAmacandra! O Lord rAma! Why Your grace does not come?

C1 Is it because of the grief (tApamO) which You suffered in the forest (kAnanambu) or because of anger (kOpamO) towards (mIdi) kaikEyI (kaika)? is it because of sins (pApamo) commited (jEyu) by me (nEnu) or because of dearth (lOpamO) of Your (nIku) might (zakti)? O Lord zrI rAmacandra! O Lord rAma! Why Your grace does not come?

C2 Is it because of You feel piqued (rOsamO) by (unpleasant) words uttered (anna) by Your wife (ADudi) (ADudanna) or because You went without food (upAsamO) those days (alanADu) (alanADupAsamO) in the forest? is it because You had to live (vAsamO) in forests where there were no (lEni) palaces (mEDa) or because of faults (dOsamO) commited (jEyu) by me (mEmu) (literally us)? O Lord zrI rAmacandra! O Lord rAma! Why Your grace does not come?

Is (aina) mine a false (kallalu) (kallalaina) love (nEyamA) (literally friendship) or do You (nIku) feel repugnance (hEyamA) if You see (kaNTE) me? C3

is it justifiable (nyAyamA) for me to remain perplexed (tallaDilla)? O Lord sung about (gEyamA) by this tyAgarAja! O Lord zrI rAmacandra! O Lord rAma! Why Your grace does not come?

Notes - A - sundarAkAra dRta mandara - this is how it is given in all the books other than that of TKG, wherein it is given as 'sundara kara dhRta mandara'. mandara mountain was borne by Lord ViSNu on His back (not in the hands) in the kUrmAvatAra; therefore, 'kara dhRta mandara' seems to be wrong. Accordingly the given version has been adopted. C1 - kaika mIdi - this is how it is given in the book of CR; in the book of TKG, this is given as 'kaika mIda'; in the book of TSV/AKG, this is given as 'kaika mIdu'. 'kaika mIdi' seems to be appropriate and has been adopted. Any suggestions ??? C1 - 1OpamO - This is how it is given in the book of CR and ATK. However, in the book of TKG, it is given as '1ObhamO'. In the present context, '1OpamO' is the appropriate word. Any suggestions ??? C2 - ADudanna rOsamO - Please refer to zrImad vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapters 28 - 30. When zrI rAma is banished to the forest for 14 years, sItA wants to accompany Him. But zrI rAma shows reluctance. Among other arguments, sItA also says that her sojourn in the forest was foretold by a bhikSiNi even before her marriage. Ultimately, she ridicules zrI rAma about his manhood to make Him relent. This is what zrI tyAgrAja says that might have piqued zrI rAma. C2 - upAsamu - the colloquial version of the word 'upa-vAsamu'. This actually forms part of religious vows. Here it is a ridicule.

rAma daivamA-suraTi

In the kRti 'rAma daivamA' - rAga suraTi, zrI tyAgarAja criticises the Lord for His delaying tactics.

P rAma daivamA rAka rAka lObhamA

A mOmu jUpumA jagan- mOhana-karamA (rAma)

C1 doGga jADal(E)la illu baGgAr(A)yenA raGgaD(A) vibhISaNuniki paGga nAmam(i)Dina rIti (rAma)

C2 venna tA bhujiJci gOpa kanya mukhamuna tinnagan(a)landin(a)TTu dIna rakSakA sItA (rAma)

C3 nErpu jUpumA aGgalArpu bApumA Orpu galgu ty AgarAju oka pAri zaraN(a)NTE (rAma)

Gist O Lord rAma! O Lord who has mesmerised the universe! O Protector of the humble! O Lord sIta rAma! Are You gradually becoming stingy? Deign to show Your face. Why these stealthy signals? Has Your house become golden? Are You (gradually) becoming stingy in the same manner as Lord raGganAtha deceived that vibhISaNa? Are You (gradually) becoming stingy in the same manner as You, having consumed butter, smeared it (butter) nicely on the faces of maindens of cow- herds? Deign to display Your skills; please relieve my distress; while this patient tyAgarAja has sought Your refuge once and for all, are You (gradually) becoming stingy?

Word-by-word meaning

P O Lord (daivamA) rAma! Are You gradually (rAka rAka) becoming stingy (lObhamA)?

A O Lord who has mesmerised (mOhana-karamA) the universe (jagat) (jagan-mOhana)! Deign to show (jUpumA) Your face (mOmu); O Lord rAma! Are You gradually becoming stingy?

C1 Why (Ela) these stealthy (doGga) signals (jADalu) (jADalEla)? Has Your house (illu) become (AyenA) golden (baGgAru) (baGgArAyenA)? O Lord rAma! Are You gradually becoming stingy in the same manner (rIti) as Lord raGganAtha (raGgaDu) deceived (paGga nAmamu iDina) (nAmamiDina) that (A) (raGgaDA) vibhISaNa (vibhISaNuniki)?

C2 O Protector (rakSakA) of the humble (dIna)! O Lord sIta rAma! Are You gradually becoming stingy in the same manner (aTTu) - as You (tA), having consumed (bhujiJci) butter (venna), smeared (alandina) it (butter) nicely (tinnaganu) (tinnaganalandinaTTu) on the faces (mukhamuna) of maindens (kanya) of cow-herds (gOpa)?

C3 Deign to display (jUpumA) Your skills (nErpu); please relieve (bApumA) my distress (aGgalArpu);

while this patient (Orpu galgu) tyAgarAja (tyAgarAju) has sought (aNTE) Your refuge (zaraNu) (zaraNaNTE) once and for all (oka pAri), O Lord rAma! are You gradually becoming stingy?

Notes P - rAka rAka lObhamA - in all the books this has been translated as 'are You (of late) gradually becoming stingy?'. However, the proper word for 'gradually' is 'rAnu rAnu'. Further, in all the books it is given as 'rAga rAga' which is not the correct form. In tamil 'vara vara' is the word used for 'gradually'. It is not clear whether the tamil word 'vara vara' has been literally taken into telugu. However, as this version has been given in all the books, the meaning is left as it is, but the kRti words have been changed to 'rAka rAka'. Any suggestions ??? C1 - raGgaDu - Please refer to sthala purANa of zrI raGgaM - please visit website - http://www.ramanuja.org/sv/temples/srirangam/ C1 - paGga nAmamu - this is a colloquial expression to indicate deception; literally it means 'the mark applied by vaiSNavaites on their forehead. C2 - gOpa kanya - this is how it is given in the books of TKG and TSG/AKG. However, in the book of CR, this is given as 'gOpi kanya'. This needs to be checked. Any suggestions ???

Ivaraku jUcinadi-zaGkarAbharaNaM

In the kRti 'Ivaraku jUcinadi' - rAga zaMkarAbharaNaM, zrI tyAgarAja pleads with Lord not to delay His grace.

P Ivaraku jUcinadi cAladA iGkan(A) rItiyA

A pAvanamu sEyu zaktik(a)Nagani pApamu kaladA kari varada nann(Ivaraku)

C1 zrI zaraN(A)zug(A)zana zayana parEza nI pada kuzEzay(A)rcanamu nE jEyaka durAsacE bhava pAza baddhuDai gAsi tALani nann(Ivaraku)

C2 para lOka bhaya virahitulaina narulu nAdupai mari(y)asUyala paracina bAdhalu taramu gAka nI caraNa yugamulanu zaraN(o)ndina nann(Ivaraku))

C3 nAg(A)zana sadA gamana ghRNA sAgara ninu vinA(y)evaru nIvE gati(y)ani vE-vEga moralan(i)Du tyAgarAjuni rAga rahita (Ivaraku)

Gist O Abode of lakSmI! O Lord reclining on zESa! O Foremost Lord! O Lord who always proceeds on garuDa! O Ocean of Mercy! O Lord bereft of attachment! Is so far watching me not enough? Should You adopt the same attitude further also? Is there any sin which could not be quelled by Your purifying might? (1) Instead of worshipping Your Lotus Feet, impelled by evil desires, having been caught in the noose of Worldly Existence, I am unable to bear the distress; (2) the troubles caused again by those who do not have fear of future World, out of jealosy towards me, are not within my capacity (to withstand).

Therefore, I sought refuge at Your holy feet; I made appeals very quickly that You alone are refuge. Is so far watching this tyAgarAja not enough? Who is there for me other than You?

Word-by-word Meaning

P Is so far (Ivaraku) watching (jUcinadi) me not enough (cAladA)? Should You adopt the same (A) attitude (rItiyA) further also (iGkanu) (iGkanA)?

A Is there (kaladA) any sin (pApamu) which could not be quelled (aNagani) (literally subdue) by Your purifying (pAvanamu sEyu) might (zaktiki) (zaktikaNagani)? Is watching me (nannu) so far not enough? Should You adopt the same attitude further also?

C1 O Abode (zaraNa) of lakSmI (zrI)! O Lord reclining (zayana) on zESa - the eater (azana) of air (Azuga) (zaraNAzugAzana)! O Foremost Lord (parEza)! Is it not enough so far watching me (nannu), who (nE) (literally me) - instead of worshipping (arcanamu jEyaka) Your (nI) Lotus (kuzEzaya) (kuzEzayArcana) Feet (pada), impelled by evil desires (durAsacE), having been caught (baddhuDai) in the noose (pAza) of Worldly Existence (bhava), is unable to bear (tALani) the distress (gAsi)? Should You adopt the same attitude further also?

C2 Is it not enough so far watching me (nannu), who - not being (gAka) within my capacity (tarmu) (to withstand) the troubles (bAdhalu) caused (paracina) again (mari) by those (narulu) who do not have (virahitulaina) fear (bhaya) of future (para) World (IOka), out of jealosy (asUyala) towards me (nAdupai), sought (ondina) refuge (zaraNu) (zaraNondina) at Your (nI) holy feet (caraNa yugamulanu)? Should You adopt the same attitude further also?

C3 O Lord who always (sadA) proceeds (gamana) on garuDa - the eater (azana) of snakes (nAga) (nAgAzana)! O Ocean (sAgara) of Mercy (ghRNA)! Who (evaru) is there for me other than (vinA) (vinAyevaru) You (ninu)? O Lord bereft (rahita) of attachment (rAga)! is it not enough so far watching this tyAgarAja (tyAgarAjuni) - who has made (iDu) appeals (moralanu) (moralaniDu) very quickly (vE- vEga) that (ani) You alone (nIvE) are refuge (gati) (gatiyani)? Should You adopt the same attitude further also?

Notes - C3 - nannI - the ending word - this is how it is given in all the books. However, in order to connect to pallavi, it should read only as 'I' because, in this caraNa 'tyAgarAjuni' is the word to be connected to pallavi; 'nannI' cannot be connected to pallavi. This needs to be checked. Any suggestions ??

Emi nEramu-zaGkarAbharaNaM

In the kRti 'Emi nEramu nannu' - rAga zaMkarAbharaNaM, zrI tyAgarAja pleads with Lord to show mercy.

P Emi nEramu nannu brOva enta bhAramu nAvalla

A sAmaja rAja varaduD(a)ni munu lasat kIrti kalga lEdA nApai (Emi)

C dIna bandhuvu dEva dEvuD- (a)samAna ghanuD(a)ni dharmAtmuD(a)nucunu jnAna dhanulu guNa gAnamu sEya birAna jUDavu tyAgarAj(A)rcita nApai (Emi)

Gist O Lord worshipped by this tyAgarAja! What is my fault? How much burdensome is it to protect me? Earlier, did not great fame accrue to You as bestower of boon on gajEndra? While persons endowed with the wealth of wisdom extol Your virtues that You are (1) benefactor of the humble, (2) the Lord of celestials, (3) peerless Great One, and (4) righteous minded, You would not deign to look at me quickly.

Word-by-word Meaning

P What (Emi) is my (nAvalla) (literally because of me) fault (nEramu)? How much (enta) burdensome (bhAramu) is it to protect (brOva) me (nannu)?

A Earlier (munula), did not (lEdA) great (lasat) (literally shining) fame (sat-kIrti) accrue (kalga) to You as (ani) bestower of boon (varaduDu) (varaduDani) on gajEndra - the king (rAja) of elephants (sAmaja)? what is my (nApai) fault? How much burdensome is it to protect me?

C While persons endowed with the wealth (dhanulu) of wisdom (jnAna) (literally knowledge) extol (gAnamu sEya) (literally sing) Your virtues (guNa) - that You are benefactor (bandhuvu) (literally relation) of the humble (dIna), that (ani) You are the Lord (dEvuDu) of celestials (dEva) and peerless (asamAna) (dEvuDasamAna) Great One (ghanuDu) (ghanuDani), and that (anucunu) You are minded (dharmAtmuDanucunu), righteous (dharmAtmuDu)

You would not deign to look (jUDavu) at me quickly (birAna); O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! what is my (nApai) fault? How much burdensome is it to protect me?

Notes - P - nAvalla - This can be attached to 'bhAramu' - 'how much burden is it because of me'. However, there is already the word 'nannu' (nannu brOva); therefore, 'nAvalla' would become superfluous. Further, in accordance with 'nApai' given in anupallavi and caraNa, connecting to the pallavi, 'nAvalla' has been attached to 'Emi nEramu'. Any suggestions ??? C - dIna bandhuvu - This is how it is given in the books of CR and ATK. However, in the book of TKG, it is given as 'dIna bhandhuvani'. In the book of TSV/AKG, this is given as 'dINa bandhu'. This needs to be checked. Any suggestions ???

O rAma O rAma-Arabhi

In the kRti 'O rAma O rAma OMkAra' - rAga Arabhi, zrI tyAgarAja pleads with Lord to have compassion on him.

P O rAma O rAma OGkAra dhAma O rAma O rAma onariJcu prEma

C1 nA mElu(n)andaru navvuTak(A)yen- (E)mani tALudun(i)ka dEva rAya (O)

C2 nann(E)cin(a)nduku nayam(E)mi kaligE ninnE nera nammiti nIvE nA saliga (O)

C3 nIkE tagi(y)unnAnu nijamu nA mATa sAkEta rAma rakSaNa cE(y)I pUTa (O)

C4 dhara lOna rakSakulu lEru dEva maracitE veracitE mAk(E)mi dOva (O)

C5 I janmam(e)nduku evaru tanak(E)la rAjIva nEtra daya rAnidi mElA (O)

C6 hRdayamu caluv(ai)tE mudamu nI pAlu su-dayALuDav(ai)tE sukhamu nIv(E)lu (O)

C7 Atmakai(y)okaT(ai)na AsiJca lEdu paramAtma nIk(a)ni palka manas(E)la rAdu (O)

C8 nIr(ai)na pAl(ai)na nIkE(y)anukoNTi tIraina cakkani dEvat(a)nukoNTi (O)

C9 nIk(A)siJciti kAni nimiSamu mAna Ekamai nann(E)lukOk(u)NTE(y)Ana (O)

C10 nI kaNTE dorakunA nirupama gAtra parAk(E)la zrI tyAgarAjuni mitra (O)

Gist O Lord zrI rAma! O Lord abiding in OM! O Lord of celestials! O Lord rAma abiding in ayOdhyA! O Lotus Eyed! O Supreme Lord! O Friend of this tyAgarAja! Show affection towards me. 1. My good fortune has become mockery for all; In what manner shall I tolerate further? 2. What benefit did You derive for deceiving me? I believed You alone totally; You are my protection. 3. I am (keeping myself) suitable for Your grace; my words are true; please protect me this moment. 4. There are no protectors for me in the Earth; if You forget or are surprised (at my plea), what is the way out for me? 5. What is the use of this birth? why anyone else for me? Is it good for Your grace not to descend on me? 6. If my heart becomes cool, my happiness is Yours; if You become very gracious, it is indeed comfort for me; You please govern me. 7. I did not desire even a single thing for myself; why wouldn't You condescend to tell me that whatever I desired are all for You (Your worship)? 8. Whether it is milk or water, I assumed that it is meant for You alone; I have firmed up in my mind that You are the final nice Lord.

9. I desired for You; and, I shall not leave You even for a minute; if You remain without governing me by uniting with me, I shall swear by Your honour. 10. Is it possible to find a better person than You with such a peerless majesty? Why this unconcern?

Word-by-word Meaning

P O Lord zrI rAma! O Lord zrI rAma! O Lord abiding (dhAma) in OM (OGkAra)! O Lord zrI rAma! O Lord zrI rAma! Show (onariJcu) affection (prEma) towards me.

C1 My (nA) good fortune (mElu) has become (Ayenu) mockery (navvuTaku) for all (andaru) (mElunandaru); O Lord (rAya) of celestials (dEva)! In what manner (Emani) (navvuTakAyenEmani) shall I tolerate (tAludunu) further (ika) (tALudunika)? O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C2 What (Emi) benefit (nayamu) (nayamEmi) did You derive (kaligE) (literally come about) for (anduku) deceiving (Ecina) me (nannu) (nannEcinanduku)? I believed (nammiti) You alone (ninnE) totally (nera); You (nIvE) are my (nA) protection (saliga); O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C3 I am (unnAnu) (keeping myself) suitable (tagi) (tagiyunnAnu) for Your grace (nIkE) (literally for You); my (nA) words (mATa) are true (nijamu); O Lord rAma abiding in ayOdhyA (sAkEta)! please protect (rakSaNa cE) me this (I) (cEyI) moment (pUTa); O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C4 O Lord (dEvA)! There are no (lEru) protectors (rakSakulu) for me in (1Ona) the Earth (dhara); if You forget (maracitE) or are surprised (veracitE) (literally fear) (at my plea), what (Emi) is the way out (dOva) for me (mAku) (mAkEmi)? O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C5 What is the use (enduku) of this (I) birth (janmamu)? why (Ela) anyone else (evaru) (janmamendukevaru) for me (tanaku) (tanakEla)? O Lotus (rAjIva) Eyed (nEtra)! Is it good (mElA) for Your grace (daya) not to descend (rAnidi) on me? O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C6 If my heart (hRdayamu) becomes (aitE) cool (caluva) (caluvaitE), my happiness (mudamu) is Yours (nI palu); if You become (aitE) very gracious (su-dayALuDavu) (sudayALudavaitE), it is indeed comfort (sukhamu) for me; You (nIvu) please govern (Elu) (nIvElu) me; O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C7 I did not (lEdu) desire (AsiJca) even (aina) a single thing (okaTi) (okaTaina) for myself (Atmakai); O Supreme Lord (paramAtma)! why (Ela) wouldn't You condescend (manasu rAdu) (manasEla) to tell (palka) me that (ani) whatever I desired are all for You (Your worship) (nIku) (nIkani)? O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C8 Whether it is (aina) milk (pAlu) (pAlaina) or water (nIru) (nIraina), I assumed (anukoNTi) that it is meant for You alone (nIkE) (nIkEyanukoNTi); I have firmed up (anukoNTi) in my mind that You are the final (tIraina) nice (cakkani) Lord (dEvata) (dEvatanukoNTi); O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C9 I desired (AsiJciti) for You (nIku) (nIkAsiJciti); and (kAni), I shall not leave (mAna) You even for a minute (nimiSamu); if You remain (uNTE) without governing (ElukOka) (ElukOkuNTE) me (nannu) by uniting with me (Ekamai), I shall swear by Your honour (Ana) (nannElukOkuNTEyAna); O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

C10 Is it possible to find (dorakunA) a better person than You (nIkaNTE) with such a peerless (nirupama) majesty (gAtra)? O Friend (mitra) of this tyAgarAja (tyAgarAjuni)! Why (Ela) this unconcern (parAku) (parAkEla)? O Lord zrI rAma! O Lord zrI rAma! O Lord abiding in OM! O Lord zrI rAma! O Lord zrI rAma! Show affection towards me.

Notes - P - OMkAra dhAma - Please refer to zrI tyAgarAja's kRti 'jagadAnanda kAraka' where he describes the Lord as 'OMkAra paJjara kIrA' - 'the parrot singing in the cage called OMkAra'. The following pataJjali yOga sUtra is relevant -

tasya vAcaka: praNav: | | I.27) ||

"The word which express Him is OM." (Translation by Swami Prabhavananda)

C1 - mElu - good fortune - In view of the pleadings in the subsequent caraNas, it is not clear whether this word has been used in real sense or as a sarcasm. Any suggestions ??? C8 - dEvatanukoNTi - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'dEva kanukoNTi'. From the context, 'dEvatanukoNTi' seems to be appropriate. This needs to be checked. Any suggestions ???

rArA raghuvIra-aThANA

In the kRti 'rArA raghuvIra veNTa rArA' - rAga aThANA, zrI tyAgarAja yearns for constant companionship of the Lord.

P rArA raghuvIra veNTa rArA tODu

C1 anudinamu ninu manasuna kanugoni AnandamAye dayALO (rArA)

C2 sakala sujanulu kolucu sannidhi kani callanAye dayALO (rArA)

C3 palu vidha ceDu dur-viSaya cayamul- (e)DabAyanAye dalALO (rArA)

C4 toDari(y)aDugaDuguk(i)di buddhi(y)ani santOSamAye dayALO (rArA)

C5 sumukhamunanu tilakamu celagaga kani sokkanAye dayALO (rArA)

C6 kavagoni bhavamuna poralaka nIdu kAryamAye dayALO (rArA)

C7 dazaratha tanaya zubha carita pAlita tyAgarAja dayALO (rArA)

Gist O Lord raghuvIra! O Merciful Lord! O Son of King dazaratha! O Lord of auspicious exploits or conduct! O protector of this tyAgarAja! Please come; come along with me as my companion. I became happy beholding you always in my mind. Beholding your holy presence served by all pious minded persons, my mind became cool. I could abandon the multitude of various kinds of corrupting evil-some sense objects. Your following me at every step, advising that 'this is wise', has been joyful. I became enamoured seeing the auspicious mark shining on (the forehead of) your holy face. My life could be of Your purpose instead of wallowing in the ocean of worldly existence being caught in the pairs of opposites - dvaMdva - pain and pleasure, good and bad etc.

Word-by-Word Meaning

P O Lord raghuvIra (literally Hero of the race of raghu)! please come (rArA); come (rArA) along (veNTa) (literally behind) with me as my companion (tODu).

C1 O Merciful Lord (dayALO)! I became happy (AnandamAye) beholding (kanugoni) you (ninu) always (anudinamu) (literally everyday) in my mind (manasuna); O Lord raghuvIra! please come; come along with me as my companion.

C2 O Merciful Lord (dayALO)! Beholding (kani) your holy presence (sannidhi) served (kolucu) by all (sakala) pious minded (su-janulu) persons, my mind became cool (callanAye); O Lord raghuvIra! please come; come along with me as my companion.

C3 O Merciful Lord (dayALO)! I could abandon (eDabAyanAye) the multitude (cayamulu) (cayamuleDabAyanAye) of various (palu) kinds (vidha) of corrupting (ceDu) evil-some (dur) sense objects (viSaya);

O Lord raghuvIra! please come; come along with me as my companion.

C4 O Merciful Lord (dayALO)! Your following (toDari) me at every step (aDugaDuguku) advising that (ani) 'this (idi) (toDariyaDugaDugukidi) is wise' (buddhi) (buddhiyani) has been joyful (santOSamAye); O Lord raghuvIra! please come; come along with me as my companion.

C5 O Merciful Lord (dayALO)! I became enamoured (sokkanAye) seeing (kani) the auspicious mark (tilakamu) shining (celagaga) on (the forehead of) your holy face (su-mukhamunanu); O Lord raghuvIra! please come; come along with me as my companion.

C6 O Merciful Lord (dayALO)! My life could be of Your (nIdu) purpose (kAryamAye) instead of wallowing (poralaka) in the ocean (bhavamuna) of worldly existence being caught in the pairs (kavagoni) of opposites - dvaMdva - pain and pleasure, good and bad etc; O Lord raghuvIra! please come; come along with me as my companion.

C7 O Merciful Lord (dayALO)! O Son (tanaya) of King dazaratha! O Lord of auspicious (zubha) exploits or conduct (caritra)! O protector (pAlita) of this tyAgarAja! O Lord raghuvIra! please come; come along with me as my companion.

Notes - C6 - kava - (Sanskri dvaMdva) pairs of opposites. In this regard the following couplet of nArada bhakti sUtra is relevant

ya: karmaphalaM tyajati karmANi sannyasyati tatO nirdvaMdvO bhavati | (47)

"He who gives up the fruits of all the work, renounces all selfish activities and passes beyond all pairs of opposites such as pleasure and pain." (Translation Swami Tyagisananda)

C6 - kava - the following verse from zrImad bhagavat gItA, Chapter 5 is also relevant -

jnEya: sa nityasaMnyAsI yO na dvESTi na kAMkSati | nirdvaMdvO hi mahAbAhO sukhaM bandhAtpramucyatE | | 3 ||

"He should be known as a constant saMnyAsI, who neither likes nor dislikes: for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage." (Translation Swami Swarupananda)

nIvADa nE gAna-sAraGga

In the kRti 'nIvADa nE gAna' - rAga sAraGga zrI tyAgarAja states that he cannot bear the separation from the Lord.

P nIvADa nE gAna nikhila lOka nidAna nimiSam(O)rva kalanA

A dEv(A)di dEva bhU-dEva vara pakSa rAjIv(A)kSa sAdhu jana jIvana sanAtana (nI)

C satyambu nityambu samaramuna zauryambu atyanta rUpambu amita balamu nity(O)tsavambu kala nIku nija dAsuD(a)ni tathyambu palku zrI tyAgarAj(A)rcita (nI)

Gist O Lord who is the origin of all the worlds! O Lord of celestials and others! O Lord who is ever on the side of blessed brAhmaNas! O Lotus Eyed! O Lord who is the very life of pious people! O Eternal Lord! O Lord worshipped by this tyAgarAja! Can I bear even for a moment (the thought of) myself not being Your's? Please concede - say 'so be it' (for the statement) - that 'I am dedicated servant to You' - who has the attributes - of ever adherence to truth, valour in the battle, exceedingly beautiful form and limitless might - which are of unceasing celebration to me.

Word-by-word Meaning

P O Lord who is the origin (nidAna) of all the (nikhila) worlds (lOka)! Can (kalanA) I bear (Orva) even for a moment (nimiSamu) (nimiSamOrva) (literally minute) (the thought of) myself (nE) not being (gAna) Your's (nIvADa)?

O Lord (dEva) of celestials (dEva) and others (Adi) (dEvAdi)! O Lord who is ever on the side (pakSa) of blessed (vara) brAhmaNas (bhU-dEva)! O A

Lotus (rAjIva) Eyed (akSa) (rAjIvAkSa)! O Lord who is the very life (jIvana) of pious (sAdhu) people (jana) ! O Eternal (sanAtana) Lord! O Lord who is the origin all the worlds! Can I bear even for a moment (the thought of) myself not being Your's?

C O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! Please concede - say (palku) 'so be it' (tathyambu) (for the statement) that (ani) 'I am dedicated (nija) (literally true) servant (dAsuDu) to You' (nIku) (dAsuDani) who has the attributes (kala) of - ever (nityambu) adherence to truth (satyambu), valour (zauryambu) in the battle (samaramuna), exceedingly (atyanta) beautiful form (rUpambu) and limitless (amita) might (balamu) - which are of unceasing (nitya) (literially ever) celebration (utsavambu) (nityOtsavambu) to me; O Lord who is the origin all the worlds! Can I bear even for a moment (the thought of) myself not being Your's?

Notes - C - tathyambu - 'tathAstu' - 'so be it' or 'Amen' - This is the way of confirming a statement.

endu kaugilinturA-zuddhadEzi

In the kRti 'endu kaugilinturA' - raga zuddhadEzi, zrI tyAgarAja sings ecstatically to the Lord.

P endu kaugilinturA ninn- (e)ntani varNinturA ninn(endu)

A andamaina kunda radana

indirA hRn-mandira ninn(endu)

C nIdu palukE palukurA nIdu kulukE kulukurA nIdu taLukE taLukurA nijamaina tyAgarAja nuta ninn(endu)

Gist Lord with beautiful jasmine (like) teeth abiding in the heart of lakSmI! O Lord praised by this tyAgarAja! Where shall I embrace You? What shall I describe You? Your speech is indeed the speech; Your gait is indeed the gait; Your gleam is indeed the gleam; where shall I embrace You - who is the Pure Existence?

Word-by-word Meaning

P Where (in which part) (endu) shall I embrace (kaugilintura) You (ninnu)? What (entani) (ninnentani) shall I describe (varNinturA) You?

A O Lord with beautiful (andamaina) jasmine (like) (kunda) teeth (radana) abiding (mandira) in the heart (hRt) (hRn-mandira) of lakSmI (indirA)! where shall I embrace You? what shall I describe You?

C Your (nIdu) speech (palukE) is indeed the speech (palukurA); Your (nIdu) gait (kulukE) is indeed the gait (kulukurA); Your (nIdu) gleam (taLukE) is indeed the gleam (taLukurA); O Lord praised (nuta) by this tyAgarAja! where shall I embrace You - who is (aina) the Pure Existence (nijamu) (nijamaina)? what shall I describe You?

Notes - P - kaugilinturA - In all the books it is given as 'kaugalinturA'. The correct spelling of the word is 'kaugilinturA'. C - nijamu - the 'sat' of sat-cit-Ananda.

evaritO nE-mAnavati

In the kRti 'evaritO nE delpudu' - rAga mAnavati zrI tyAgarAja pleads to zrI rAma that he cannot go to anyone else with his problems.

P evaritO nE delpudu rAma nAlOni jAlini

A kava goni sadA bhajana sEya kAryamul(a)nni vErAye (evaritO)

C gaNanAthu sEya kOraga kaDu vAnaruDai tIrega guNamaya mAy(A)mbuda samIra gOpAla tyAgarAja nuta (evaritO)

Gist O Lord gOpAla - the Wind that blows away the cloud of illusion consisting of three qualities! O Lord Praised by this tyAgarAja!

Whom else shall I inform the distress I am going through? Having been caught in the pairs (of opposites), all my efforts to chant always Your names have come to naught. (It is as if) I desired to mould (of clay) the form of gaNeza and ended up much like monkey.

Word-by-word Meaning

P O Lord! Whom else (evaritO) shall I (nE) inform (delpudu) the distress (jAlini) I am going through (nAlOni)?

A O Lord! Having been caught (goni) in the pairs (of opposites) (kava), all (anni) my efforts (kAryamulu) (kAryamulanni) to chant always (sadA) Your names (bhajana sEya) have come to naught (vErAyE); O Lord! Whom else shall I inform the distress I am going through?

C (It is as if) I desired (kOraga) to mould (of clay) (sEya) the form of gaNeza (gaNanAthu), it ended up (tIrega) much (kaDu) like monkey (vAnaruDai); O Lord gOpAla - the Wind (samIra) that blows away the cloud (ambuda) of illusion (mAyA) (mAyAmbuda) consisting of (maya) three qualities (guNa)! O Lord Praised (nuta) by this tyAgarAja! O Lord! Whom else shall I inform the distress I am going through?

Notes - A - kava goni - The pairs of Oppsites - pleasure - pain; good - bad etc. The following verse in zrImad bhagavat gIta - Chapter 7 refers -

yESAM tvantagataM pApaM janAnAM puNyakarmaNaM | tE dvandvamOhanirmuktA bhajantE mAM dRDavratA: || 28 ||

Those men of virtuous deeds, whose sin has come to an end - they, freed from the delusion of the pairs of opposites, worship Me with firm resolve.

kuraGgAnadu'. C - gaNanAthu sEya - In tamizh, it is called 'piLLaiyAr piDikkak

C - guNa maya - In some books this has been translated as an epithet of the Lord - Ocean of Virtues. In my humble opinion, 'guNa maya' qualifies the word 'mAya'. In this regard, the following verse from zrImad-bhagavad-gItA, Chapter 14 is relevant -

sattvam rajastama iti guNA: prakRtisambhavA: || nibadhnanti mahAbAhO dEhE dEhinamavyayam || 5 ||

sattva, rajas and tamas - these gunAs, O might-armed, born of prakRti, bind fast in the body the indestructible embodied one. (Translation by Swami Swarupananda). "Prakrti, Maya and Pradhana are approximate words (synonyms) and stress the material origin of life." (explanation of brahma sUtra - 1.1.5)-source - http://www.bhagavadgitausa.com/THE%20BRAHMA%20SUTRA.htm

vaddanE vAru-SaNmukhapriya

In the kRti 'vaddanE vAru' - rAga SaNmukhapriya, zrI tyAgarAja tells Lord that he has none else to approach; therefore, He should have compassion on him.

P vaddanE vAru lEru

A addampu mOmunu jUDa nEn- anayam(a)GgalArcitE jUci (vaddanE)

C kOrikal(i)lalO divilO koJcem(ai)na lEni nA manasu dAri teliyu daivamu nIvu sumI tyAgarAja hRd-bhUSaNa ninu vinA (vaddanE)

Gist O Emblellishment of the heart of this tyAgarAja! While I ever cry out to behold Your mirror-like face, there is none to console looking at me. Aren't You the God who knows the bent of my mind which has absolutely no demands either in this World or for Heaven? there is none other than You to console me.

Word-by-word Meaning

P There is none (vAru lEru) to console (vaddanE) (literally say don't) me.

A While I (nEnu) ever (anayamu) cry out (aGgalArcitE) (literally lament) (nEnanayamaGgalArcitE) to behold (jUDa) Your mirror-like (addampu) face (mOmunu), there is none to console looking (jUci) at me.

C Aren't (sumI) You (nIvu) the God (daivamu) who knows (teliyu) the bent (dAri) (literally manner) of my (nA) mind (manasu) which has absolutely no (koJcemaina) (literally even a little) demands (kOrikalu) either in this World (ilalO) (kOrikalilalO) or for Heaven (divilO) (literally in Heaven)?

tyAgarAja! O Emblellishment (bhUSaNa) of the heart (hRt) (hRdbhUSaNa) of this

there is none other than (vinA) You (ninu) to console me.

Notes - P - vaddanE (vaddu+anE) - This is colloquial usage. A mother comforts her crying child telling 'vaddu vaddu' (don't don't). C - dAri teliyu - this is how it is given in the book of TSV/AKG. However, in the book of TKG, this is given as 'dAri teliya'. As the meaning derived in both the books is that 'dAri teliyu' (who knows the thoughts of my mind), the same has been adopted. This needs to be checked. Any suggestions ??? C - kOrikalilalO divilO - The following verses of zrImad bhAgavataM - Book 10 - Chapter 80 - The Words of zrI kRSNa to sudAma (kucEla) -

prAyO gRhESu tE cittakAmavihtaM tathA naivAtipriyasE vidvan dhanESu viditaM hi mE || kEcit kurvanti karmANi kAmairahatacEtasa: | tyajanta: prakRtIrdaivIryathAhaM lOkasaGgrahaM || 29, 30 ||

"I know that, even though you are leading the life of a householder, your heart is free from worldly desires. I am also aware that having realised the truth, you do not entertain any love for wealth.

In this World, people who have shaken off worldly desires brought forth by Divine mAyA, and who yet perform their prescribed duties with a heart unswayed by desire, just as I do, for the sake of setting an example before the World, are very rare."

nIkE teliyaka-Anandabhairavi

In the kRti 'nIkE teliyaka' - rAga Anandabhairavi, zrI tyAgarAja explains his aim of beholding the Lord everywhere.

P nIkE teliyaka pOtE nEn(E)mi sEyudurA

1Ok(A)dhAruDavai nA lOni prajvaliJcu jAli (nIkE)

C endendu jUcinan(e)ndendu palikinan- (e)ndendu sEviJcinan(e)ndendu pUjiJcinan- (a)ndandu nIv(a)ni tOcuT(a)nduku nI pAd(A)ravindamunu dhyAniJcinad- (e)ndukani tyAgarAja sannuta (nIkE)

Gist O Lord well-praised by this tyAgarAja! You being the prop of this Universe, if even You do not understand the (fire of) distress blazing inside me, what shall I do? I meditated on Your Lotus Feet in order to perceive You alone in all places, wherever I look or wherever I speak or wherever I pray or wherever I worship; therefore, if even You do not understand as to why I meditated on Your Lotus Feet, what shall I do?

Word-by-word Meaning

P If even You (nIkE) do not (pOtE) understand (teliyaka), what (Emi) shall I (nEnu) (nEnEmi) do (sEyudurA)?

A (1OkAdhAruDavai), You being the prop (AdhAruDavai) of this Universe (1Oka)

if even You do not understand the (fire of) distress (jAli) blazing (prajvaliJcu) inside (IOni) me (nA), what shall I do?

C Wherever (endendu) I look (jUcinanu) or (jUcinanendendu) (balkinanendendu) I wherever (endendu) speak (balikinanu) or wherever (endendu) I (sEviJcanendendu) I worship (pUjiJcinanu), pray (sEviJcinanu) or wherever (endendu)

in order to (anduku) perceive (tOcuTa) (tOcuTanduku) in all those places (andandu) (pUjiJcinanandandu) as (ani) You (nIvu) (nIvani) alone (that I meditated on Your Lotus Feet); O Lord well-praised (sannuta) by this tyAgarAja! therefore, if even You do not understand as to (ani) why (enduku) I meditated (dhyAniJcinadi) (dhyAniJcinadendukani) on Your (nI) Lotus (aravindamunu) Feet (pAda) (pAdAravindamunu), what shall I do?

mRdu bhASaNa-mAruvadhanyAsi

In the kRti 'mRdu bhASaNa' - rAga mAruvadhanyAsi, zrI tyAgarAja pleads with Lord to save him.

P mRdu bhASaNa nata vibhISaNa

sudurAsa mAnpaga lEni nanu sukha cittugan(e)varu sEturA (mRdu)

C vara dAnav(A)mbuda samIraNa varad(A)nagh(A)mara pAlaka dara hAsa sadguNa bhUSa parAt- para tyAgarAja kar(A)rcita (mRdu)

Gist O Lord who is soft spoken! O Lord worshipped by vibhISaNa! O Great gale which blows away the clouds of demons! O Bestower of boons! O Sinless One! O Protector of the celestials! O Smiling Faced! O Lord who is adorned with best virtues! O Supreme Lord who is beyond everything! O Lord worshipped by the hands of tyAgarAja! Who will make me - who has not abandoned very evil desires - calm minded?

Word-by-word Meaning

P by vibhISaNa! O Lord who is soft (mRdu) spoken (bhASaNa)! O Lord worshipped (nata)

A Who (evaru) will make (sEtura) me (nanu) - who has not (lEni) abandoned (mAnpaga) very evil desires (su-durAsa) - calm (sukha) (literally comfort) minded (cittuganu) (cittuganevaru)? O Lord who is soft spoken! O Lord worshipped by vibhISaNa!

C O Great (vara) gale (samIraNa) which blows away the clouds (ambuda) of demons (dAnava) (dAnavAmbuda)! O Bestower of boons (varada)! O Sinless (anagha) One! O Protector (pAlaka) of the celestials (amara) (varAnaghAmara)! O Smiling Faced (dara hAsa)! O Lord who is adorned (bhUSa) with best virtues (sadguNa)! O Supreme Lord who is beyond (para) everything (parAt) (parAtpara)! O Lord worshipped (arcita) by the hands (kara) (karArcita) of tyAgarAja! O Lord who is soft spoken! O Lord worshipped by vibhISaNa!

Notes - C - dara hAsa - In the book of TKG, this is given as 'dhara hAsa'. As the meaning taken is 'smiling face', this should be 'dara hAsa'. Any suggestions ???

E tAvuna nErcitivO-yadukulakAmbhOji

In the kRti 'E tAvuna nErcitivO' - rAga yadukulakAmbhOji, zrI tyAgarAja makes 'ninda stuti' of the Lord.

P E tAvuna nErcitivO rAma enduk(i)nta gAsi

A sItA lakSmaNa bharata ripughna vAtAtmajulatO(n)ADu nATakam(E tAvuna)

C Alu vajrAla sommul(a)DigirO anujulu tali-daNDrul(a)nnam(a)DigirO zIlulaina vara bhaktulu pilicirO cira kAlamu tyAgarAja nuta nIv(E tAvuna)

Gist O Lord zrI rAma! O Lord praised by this tyAgarAja! Where did You learn (this drama)? Why this much trouble? Where did You learn the drama You are enacting together with sIta, lakSmaNa, bharata, zatrughna and AJjanEya? Did Your wife ask for diamond jewellery? or did (younger) brothers and parents ask for food? or did the blessed pious devotees call You? Where did You learn this drama for a long time ?

Word-by-word Meaning

P O Lord zrI rAma! Where (E tAvuna) did You learn (nErcitivO) (this drama)? Why (enduku) this much (inta) trouble (gAsi)?

A O Lord zrI rAma! Where did You learn the drama (nATakmu) You are enacting (ADu) together with (tOnu) sIta, lakSmaNa, bharata, zatrughna (ripughna) and AJjanEya - son of vAyu (vAtAtmaja) (vAtAtmajulatOnADu)? Why this much of trouble?

C Did Your wife (Alu) ask (aDigirO) for diamond (vajrAla) jewellery (sommulu) (sommulaDigirO)? or did (younger) brothers (anujulu) and parents (tali-daNDrulu) ask (aDigirO) for food (annamu) (tali-daNDrulannamaDigirO)? or

(pilicirO) You? did the blessed (vara) pious (zIlulu) (zIlulaina) devotees (bhaktulu) call

O Lord praised (nuta) by this tyAgarAja! O Lord zrI rAma! Where did You (nIvu) learn this drama for a long (cira) time (kAlamu)? Why this much of trouble?

Notes - P - endukinta gAsi - There is some about whom 'gAsi' - 'trouble' pertains to. Does it pertain to the Lord in enacting the drama or to the trouble faced by zrI tyAgarAja. However, from the implication of the kRti as explained below, it seems that it pertains to the Lord. Any suggestions ??? A - vAtAtmajulatOnADu - this is how it is given in the books of ATK and CR. However, in the books of TKG and TSV/AKG, it is given as 'vAtAjamajulatOnADE'. This needs to be checked. Any suggestions ??? C - tali daNDrulu - this is how it is given in the books of ATK and CR. (This form of word is also correct as per telugu dictionary.) However, in the books of TKG and TSV/AKG, it is given as 'talli taNDrulu'. This needs to be checked. Any suggestions ??? C - bhaktulu pilicirO - In the kRti 'evarikai avatAramettitivo' - rAga dEvamanOhari, zrI tyAgarAja, implicitly, praises rAvaNa for having called the Lord to come to the Earth. Therefore, the implication of this kRiti, in my humble opinion, is this - 'Have You come to the Earth to procure jewellery for Your wife or food for Your brothers, mothers and father; or have You come because devotees called You? No, You came here to protect the virtuous people from the wicked. As You

are not carrying out Your own charter - in that You have failed to protect me, it seems to me that You are enacting a drama.' It is also possible that the last question 'have You come because pious devotees called You?' may itself be the answer to the question raised in anupallavi.

cinna nADE-kalAnidhi

In the kRti 'cinna nADE nA ceyi baTTitivE' - rAga kalAnidhi zrI tyAgarAja describes his agony caused in the absence of grace of the Lord.

P cinna nADE nA ceyi paTTitivE

enna rAni(y)UDigamu gaikoni entO ninnu pAlanamu cEtun(a)ni (cinna)

C iTTi vELa viDan(A)DudAm(a)nO ElukondAm(a)ni(y)eJcinAvO teliya guTTu brOvavE suguNa vAri nidhi goppa daivamA tyAgarAja nuta (cinna)

Gist O Ocean of virtues! O Excellent Lord! O Lord Praised by this tyAgarAja! Haven't You held my hand since my child-hood? Accepting my numerous services, haven't You held my hand since my child-hood stating 'I shall protect You well'? I do not know as to what You have thought now - whether to abandon me or to govern me. Please protect my honour.

Word-by-word Meaning

P Haven't You held (paTTitivE) my (nA) hand (ceyi) since my child-hood (cinna nADE)?

A Accepting (gaikoni) my numerous (enna rAni) (literally uncountable) services (UDigamu), haven't You held my hand since my child-hood stating (ani) 'I shall protect (pAlanamu cEtunu) (cEtunani) You (ninnu) well (entO) (literally much)'?

C I do not know (teliya) as to what You have thought (eJcinAvO) now (iTTi vELa) (literaly this moment) - whether (anO) to abandon me (viDanADudAmu) (literally 'let's abandon') (viDanaDudAmanO) or (ani) to govern me (ElukondAmu) (literally 'let's govern') (ElukondumaniyeJcinAvO); please protect (brOvavE) my honour (guTTu), O Ocean (vAri nidhi) of virtues (suguNa)! O Excellent (goppa) Lord (daivamA)! O Lord Praised (nuta) by this tyAgarAja! haven't You held my hand since my child-hood?

Notes - A - ninnu - this is how it is given in the book of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'nannu'. 'ninnu' is the appropriate word because the subsequent word 'cEtunani' (cEtunu + ani). This means 'I shall protect'. Therefore, the object would be 'You' and not 'me'. (I shall protect You). However, had the ending word been 'cEtuvani' (cEtuvu + ani), then 'nannu' would have been appropriate (that You shall protect me). As 'cEtunani' is

given in all the books, 'ninnu' is the appropriate word. This needs to be checked. Any suggestions ??? C - ElukondAmani - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, it is given as 'Elukondumani'. The version given in the book of CR and ATK is appropriate and the same has been adopted. This needs to be checked. Any suggestions ???

nIku tanaku-bEgaDa

In the kRti 'nIku tanaku RNa' - rAga bEgaDa, zrI tyAgarAja tells the Lord that the bondage between them is continuing for many births.

P nIku tanaku RNa RNi bhAvamu lEd(a)nedaru

A lEka nIkE daya lEdO zrI rAma (nIku)

C1 cinna nAD(A)diga cittam(a)ndu nela- konna vADavai nA kOrke sAgak(u)NTE (nIku)

C2 karagi karagi pAda kamalamandu vrAla karuNintun(a)ni nApai kannada jEsitE (nIku)

C3 I janmamuna nAdu pUjala gaikoni rAjillu zrI tyAgarAjuni maracitE (nIku)

Gist O Lord zrI rAma - the shining Lord! People say that there is no notion of debt and debtor between You and me; or else, is it that You have no compassion towards me? Even though You are established in my mind right from my childhood, if my wishes remain unaccomplished, people say that there is no notion of debt and debtor between You and me While I beseech You crying at Your Lotus Feet, if You show disregard towards me after promising that 'I shall protect', people say that there is no notion of debt and debtor between You and me. Having accepted my worship in this life, if You forget this tyAgarAja, people say that there is no idea of debt and debtor between You and me.

Word-by-word Meaning

P People say (anedaru) that there is no (lEdu) (lEdanedaru) notion (bhAvamu) of debt (RNa) and debtor (RNi) between You (nIku) and me (tanaku).

A People say that there is no notion of debt and debtor between You and me; O Lord zrI rAma! or else (lEka), is it that You (nIkE) have no (lEdO) compassion (daya) towards me?

C1 Even though You being (vADavai) the one established (nelakonna) in (andu) my mind (cittamu) (cittamandu) right from (Adiga) my childhood (cinna nADu) (nADAdiga), if my (nA) wishes (kOrke) remain unaccomplished (sAgakuNTE), people say that there is no notion of debt and debtor between You and me.

C2 While I beseech (vrAla) You crying (karagi karagi) (literally melding) at (andu) Your Lotus (kamalamu) (kamalamandu) Feet (pAda), if You show disregard (kannada jEsitE) towards me (nApai) (literally on me) after promising that (ani) 'I shall protect' (karuNintunu) (karuNintunani), people say that there is no notion of debt and debtor between You and me.

C3 Having accepted (gaikoni) my (nAdu) worship (pUjala) in this (I) life (janmamuna), if You forget (maracitE) this tyAgarAja (zrI tyAgarAjuni), people say that there is no idea of debt and debtor between You - the shining One (rAjillu) - and me.

Notes - P - RNa RNi - debt - debtor - to know about the three kinds of debts that every person has, as prescribed in Hindu scriptures, please visit the followings sites - http://www.aryabhatt.com/astrology software/dailyroutine.htm http://www.sacred-texts.com/hin/sbe14/sbe1470.htm A promise made is also known as 'debt' (RNa). From the wordings of caraNa 3, it is clear that having accepted (gaikoni) the worship (pUjala) of the devotee, the Lord becomes indebted to protect the devotee. Therefore, in my humble opinion, this existence of relationship between the Lord and the devotee and the redemption of the promise to protect the devotee is what zrI tyAgarAja seems to refer as 'RNa and RNi bhAvamu'. Any suggestions ??? P - RNa RNi - Please refer to Tiruvarutpa of Ramalinga Adigal - ivarkkum enakkum (இவர்க்கும் எனக்கும்)- 4496 to 4500 wherein the Saint sings in a similar vein. - Source - http://www.tamilnation.org/sathyam/east/vallalar/mp135b.htm Please also refer to kRti 'dAzarathi nI RNamu' rAga tODi also where zrI tyAgarAja wonders as to how he would repay the Lord. C3 - janmamuna - this is how it is given in all the books; however, in the book of TSV/AKG, this is given as 'jagamuna'. This needs to be checked. Any suggestions ??? C3 - zrI tyAgarAjuni - this is how it is given in all the books other than that of TKG, wherein the word 'zrl' is not found. This needs to be checked. Any suggestions ???

ennALLUrakE-zubhapantuvarALi

In the kRti 'ennaLLUrakEyunduvO jUtAmu' - rAga zubhapantuvarALi zrI tyAgarAja, in a mock anger, taunts zrI rAma 'let me see how long you are going to remain unconcerned'.

P ennaLL(U)rakE(y)unduvO jUtAmu evar(a)DigE vAru lErA zrI rAma

A konnaLLu sAkEta puram(E)la lEdA kOrika munulaku konasAga lEdA (ennALLu)

C sati mATalan(A)lakiJci sad-bhakta kOTula saM-rakSiJcaga lEdA matimantula brOcE matamu mAd(a)na lEdA satatamu zrI tyAgarAju nammaga lEdA (ennALLu)

Gist

O Lord zri rAma! Let me see how long You are going to remain unconcerned. Is there none to question you? Did you not rule over ayOdhya for a long time? Didn't you fulfil the wishes of the sages? Did you not protect well the great devotees heeding to the request of your wife? Did you not proclaim that 'protecting the wise is my principle'? Hasn't this tyAgarAja believed You always?

Word-by-word Meaning

P O Lord zri rAma! Let me see (jUtAmu) how long (ennALLu) You are going to remain (unduvO) unconcerned (UrakE) (ennALLUrakEyunduvO). Is there none (evaru lErA) to question you (aDigE vAru) (evaraDigE)?

A Did you not (lEdA) rule (Ela) over ayOdhya (sAkEta puramu) (puramEla) for a long time (konnALLu) (literally a few days)? Didn't (lEdA) You fulfil (konasAga) the wishes (kOrika) of the sages (munulaku) (literally to the sages)? O Lord zri rAma! Let me see how long You are going to remain unconcerned. Is there none to question you?

C Did you not (lEdA) protect well (saM-rakSiJcaga) the great devotees (sad-bhakta kOTula) heeding (AlakiJci) (literally listening) to the request (mATalanu) ( literally words) (mATalanAlakiJci) of your wife (sati)? Did you not (lEdA) proclaim (ana) (literally say) that 'protecting (brOcE) the wise (matimantula) is my (mAdi) (literally our) (mAdana) principle (matamu)'? Hasn't (lEdA) this tyAgarAja (zrI tyAgarAju) believed (nammaga) You always (satatamu)? O Lord zri rAma! Let me see how long You going to remain unconcerned. Is there none to question you?

Notes - P - ennALLUrakE - this is how it is given in the books of TKG and TSV/ AKG. In the book of CR and ATK, this is given as 'ennALLuyUrakE'. This needs to be checked. Any suggestions ??? P - evaraDigE - this is how it is given in the books of TKG and TSV/AKG. In the book of CR and ATK, this is given as 'evaraDigeDu'. This needs to be checked. Any suggestions ??? P - vAru lErA - this is how it is given in the books of CR and ATK. In the book of TKG and TSV/AKG, this is given as 'vAru lEdA'. This needs to be checked. Any suggestions ??? A - konnALLu - This word literally means 'a few days'. As per zrImad vAlmIki rAmAyaNa, yuddha kANDa, Chapter 128 (rAma paTTAbhiSEka) -

daza varSa sahasrANi daza varSa zatAni ca | bhrAtRbi: sahita: zrImAn rAmO rAjyamakArayat | | 106 ||

"With his (three younger half-) brothers the glorious zrI rAma ruled for ten and one thousand years." Therefore, 'koNNALLu' has been translated as 'a long time'.

C- mATalanAlakiJci - this is how it is given in the books of CR and ATK In the book of TKG and TSV/AKG, this is given as 'mATanAlakiJci'. This needs to be checked. Any suggestions ???

C - brOcE - this is how it is given in the books of TKG and TSV/AKG. In the book of CR and ATK, this is given as 'brOcu'. This needs to be checked. Any suggestions ??? C - zrI tyAgarAju - this is how it is given in the books of TSV/AKG. In the book of ATK and CR, this is given as 'zrI tyAgarAja nuta'. In the book of TKG, this is given as 'tyAgarAju'. From the wordings of the caraNa, the word 'nuta' seems to be wrong. This needs to be checked. Any suggestions ???

daya jUcuTakidi-gAnavAridhi

In the kRti 'daya jUcuTakidi' - rAga gAna vAridhi, zrI tyAgarAj pleads with Lord have compassion on him.

P daya jUcuTak(i)di vELarA dAzarathI

A bhava vAraNa mRg(E)za jalaj(O)d- bhav(A)rti hara maJjuL(A)kAra nanu (daya)

C munu nIv(A)nat(i)ccina panul(A)sa koni nE manasAraga nidAnamuga salpinAnu vara tyAgarAj(A)pta nanu (daya)

Gist O Son of King dazaratha! O Lion to the elephantine Worldly Existence! O Lord who relieved the distress of brahmA! O Lord of beautiful form! O Benefactor of this blessed tyAgarAja! This is the time for You to show mercy on me. Having loved the tasks which You assigned to me earlier, I carried them out whole-heartedly and patiently.

Word-by-word Meaning

P O Son of King dazaratha (dAzarathI)! This (idi) is the time (vELa) for You to show (jUcuTaku) (jUcuTakidi) mercy (daya) on me.

A O Lion - King (Iza) of animals (mRga) (mRgEza) - to the elephantine (vAraNa) Worldly Existence (bhava)! O Lord who relieved (hara) the distress (Arti) of brahmA - born (udbhava) of Lotus (jalaja) (jalajOdbhavArti)! O Lord of beautiful (maJjuLa) form (AkAra) (maJjuLAkAra)! O Son of King dazaratha! This is the time for You to show mercy on me (nanu).

C Having loved (Asa koni) the tasks (panulu) (panulAsa) which You (nIvu) assigned (Anati iccina) (literally commanded) (nIvAnaticcina) to me earlier (munu), I (nE) carried them out (salpinAnu) whole-heartedly (manasAraga) and patiently (nidAnamuga); O Benefactor (Apta) of this blessed (vara) tyAgarAja (tyAgarAjApta)! O Son of King dazaratha! This is the time for You to show mercy on me (nanu).

Notes -

P - dAzarathI - This is how it is given in the books of TKG and TSV/AKG. Howevever, in the books of CR and ATK, this is how it is given. 'dAzarathE'. This needs to be checked. Any suggestions ??? A - bhava - Excepting in the book of Shri CR, this is given as 'bhaya'; in the book of Shri TKG, 'bhava' is given as an alternative word. However, in all words, the meaning taken is 'Worldly Existence'. Therefore, 'bhava' has been adopted. Any suggestions ??? A - jalajOdbhavArti - This, probably, refers to the slaying of demons madhu and kaiTabha. brahmA prays to yOga mAyA in order to wake up Lord viSNu to destroy these demons. dEvi bhAgavataM, skanda 1, Chapter 3 and durgA sapta-zati, prathama caritra refer.

parAku jEsina-jujAhuli

In the kRti 'parAku jEsina nIkEmi' - rAga jujAhuli, zrI tyAgarAja pleads with the Lord not to ignore him.

P parAku jEsina nIk(E)mi phalamu galigerA parAtparA

A sur(A)vanI sur(A)pta mA var(A)jar(A)paghana nAyeDa (parAku)

C mudAna nIdu pad(A)ravinda- mulanu baTTi mrokkaga lEdA nidAna rUpa dari dApu lEd- (u)dAra zrI tyAgarAja nuta (parAku)

Gist O Supreme Lord whose is beyond Everything! O Benefactor of celestials and brAhmins! O Consort of lakSmi! O Lord who has ever-youthful (or tireless) limbs! O Lord of the form as the original cause! O Lord who is generous! O Lord praised by this tyAgarAja! What benefit did You derive by having shown unconcern towards me? Did I not worship by holding Your Lotus Feet joyfully? I have no refuge or shelter.

Word-by-word Meaning

P O Supreme Lord whose is beyond Everything (parAtparA)! What (Emi) benefit (phalamu) (literally result) did You (nIku) (nIkEmi) derive (galigerA) by having shown (jEsina) unconcern (parAku) towards me?

A O Benefactor (Apta) of celestials (sura) and brAhmins (avanI sura) (surAvanI)! O Consort (vara) of lakSmi (mA) (mAvara)! O Lord who has ever- youthful (or tireless) (ajara) limbs (apaghana) (varAjarApaghana)! What benefit did You derive by having shown unconcern towards me (nAyeDa)?

C Did I not (lEdA) worship (mrokkaga) by holding (baTTi) Your Lotus (aravindamulanu) Feet (pada) (padAravindamulanu) joyfully (mudAna)? O Lord of the form (rUpa) as the original cause (nidAna)! I have no (lEdu) refuge (dari) or support or shelter(dApu); O Lord who is generous (udAra) (lEdudAra)! O Lord praised (nuta) by this tyAgarAja! what benefit did You derive by having shown unconcern towards me?

Notes - P - galigerA - this his how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'galugurA' - the same is given as alternative word in the book of TKG. From the context, 'galigerA' seems to be appropriate. This needs to be checked. Any suggestions ??? A - surAvanI surApta- this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'surAvana surApta'. The same is given as an alternative in the book of TKG also. This needs to be checked. Any suggestions ???

ennALLu nI trOva-kApi

In the kRti 'ennALLu nI trOva' - rAga kApi, zrI tyAgarAja pleads with Lord to have compassion on him.

P ennALLu nI trOva jUtu rAma Emani nE proddu trOtu

C1 nIkE manas(i)cci nEnu rAma nI mEn(a)ni peJcinAnu (ennALLu)

C2 dharanu karmamulanu kOri(y)uNTi talacukonnadi vEre dAri (ennALLu)

C3 andari vale nEn(I) bhuvilO bomma- l(A)Tal(A)Dudu gAni madilO (ennALLu)

C4 rAmayya naluguri lOna nA 1O marmamulu delpa valenA (ennALLu)

C5 rasikulaku sari pOnu vaTTi tasukulakE hAsyamaunu (ennALLu)

C6 toli bhaktula vadda koluvO rAvO kalugu dhanamulaku selavO (ennALLu)

C7 enduku inta parAku rAma ikanu tappu peTTa pOku (ennALLu)

C8 entani rAltu kannIru jAli- (n)evaritO telipitE tIru (ennALLu)

C9 tanakE puTTina(y)illu nIvu tappaka nI kRpa cellu (ennALLu)

C10 AsiJcinadE tappA nIk- (A) buddhi vaddu mA(y)appa (ennALLu)

C11 kali marmamu teliya lEni nA vale dInuD(i)la lOnu galaDA (ennALLu)

C12 palumAru ninu dUrukoNTi A phalamunan(a)nubhaviJcukoNTi (ennALLu)

C13 toli karmamu rAka pOnA bhakti velugucE tIraka pOnA (ennALLu)

C14 pUl(a)mmi bratikE vAru rAma pullal(a)mma pilva rAru (ennALLu)

C15 A culakana nIku gAdA rAma Ecu buddhi viDa rAdA (ennALLu)

C16 O jagad(I)za khar(A)rE tyAga- rAju nIvAD(a)ni pErE (ennALLu)

Gist O Lord zrI rAma! O My father! O Lord of the Universe! O enemy of khara the demon! (1) How long shall I look forward for You? How shall I spend time? (2) Surrendering my mind to You alone, I reared this body as Yours. (3) In the Earth, I remained desiring actions; but the path that I thought of was different (4) I shall play the role of a puppet like everyone else in this world; but, in my mind, how long shall I look forward for You? (5) Should You reveal my inner secrets in front of others? It may be alright only for the people who enjoy music; but it will be a joke for the mere triflers. (6) May be, You are present in the midst of the earlier devotees. Won't You come? Does it involve any expenditure of Your wealth? (7) Why this much of unconcern? Please do not find further faults with me. (8) How much tears shall I shed? By complaining to whom shall my grief be relieved? (9) This body is born for You; You please do not miss it; Your grace is sufficient. (10) Is my desiring (You) itself wrong? You please do not have that behaviour. (11) Is there a fool like me in this World who does not know the secrets of this kali age? (12) I have been abusing You in many ways; I am now experiencing the result. (13) Is it possible that the effect of previous sins would not have effect on one? however, will these remain without being relieved by the light of devotion? (14) One who has been earning his livelihood by selling flowers, will not come to sell fire-wood even if invited; (If I stoop so,) wouldn't that be slighting You? Won't You abandon Your thoughts of deceiving me? (15) Only for name-sake this tyAgarAja is known as Yours.

Word-by-word Meaning

P O Lord zrI rAma! How long (ennALLu) shall I look forward (trOva jUtu) for You (nI)? How (Emani) shall I (nE) spend (trOtu) time (proddu)?

C1 O Lord zrI rAma! surrendering (icci) (literally give) my mind (manasu) (manasicci) to You alone (nIkE), I (nEnu) reared (peJcinAnu) this (I) body (mEnu) as (ani) (mEnani) Yours (nI); O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C2 In the Earth (dharanu), I remained desiring (kOriyuNTi) actions (karmamulanu); but the path (dAri) that I thought of (talacukonnadi) was different (vEre); O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C3 I (nEnu) shall play (ADudu) the role (ATalu) of a puppet (bommalu) (bommalATalADudu) like everyone else (andari vale) in this (I) (nEnI) world (bhuvilO); but (gAni), O Lord zrI rAma! in my mind (madilO), how long shall I look forward for You? How shall I spend time?

C4 & C5 O Lord (ayya) zrI rAma (rAmayya)! Should You reveal (delpavalenA) (literally inform) my (nA) inner (IO) secrets (marmamulu) in front of others (naluguri lOna)? It may be alright (sari pOnu) only for the people who enjoy music (rasikulakE); but it will be a joke (hAsyamaunu) for the mere (vaTTi) triflers (tasukulakE); O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C6 May be, You are present (koluvO) in the midst of (vadda) the earlier (toli) devotees (bhaktula). Won't You come (rAvO)? Does it involve any expenditure (selavO) of Your (kalugu) wealth (dhanamulaku)? O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C7 Why (enduku) this much (inta) of unconcern (parAku)? O Lord zrI rAma! Please do not find (peTTa pOku) further (ikanu) faults (tappu) with me; O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C8 How much (entani) tears (kannIru) shall I shed (rAltu)? By complaining (telipitE) to whom (evaritO) shall my grief (jAli) (jAlinevaritO) be relieved (tIru)? O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C9 This body (illu) (literally house) is born (puTTina) for You (tanakE); You (nIvu) please do not miss (tappaka) it; Your (nI) grace (kRpa) is sufficient (cellu); O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C10 Is my desiring (You) (AsiJcinadE) itself wrong? O My (mA) father (appa) (mAyappa)! You (nIku) please do not have (vaddu) that (A) (nIkA) behaviour (buddhi) (literally thought); O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C11 Is there (galaDA) a fool (dInuDu) (literally humble) like me (nA vale) in this World (ila lOnu) (dInuDila) who does not (lEni) know (teliya) the secrets (marmamu) of this kali age? O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C12 I have been abusing (dUrukoNTi) You (ninu) in many ways (palamAru); I am now experiencing (anubhaviJcukoNTi) the (A) result (phalamunanu) (literally fruits) (phalamunananubhaviJcukoNTi);

O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C13 Is it possible that the effect of previous (toli) sins (karmamu) would not (pOnA) have effect (rAka) (literally come) on one? however, will these remain without (pOnA) being relieved (tIraka) by the light (velugucE) of devotion (bhakti)? O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C14 & C 15 One (vAru) who has been earning his livelihood (bratikE) by selling (ammi) flowers (pUlu) (pUlammi), will not come (rAru) to sell (amma) fire-wood (pullalu) (pullalamma) even if invited (pilva) (literally called); O Lord zrI rAma! (If I stoop so,) wouldn't (gAdA) that (A) be slighting (culakana) You (nIku)? Won't (rAdA) You abandon (viDa) Your thoughts (buddhi) of deceiving (Ecu) me? O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

C16 O Lord (Iza) of the Universe (jagat) (jagadIza)! O enemy (ari) (arE) of khara the demon (kharArE)! Only for name-sake (pErE) this tyAgarAja (tyAgarAju) is known as (ani) Yours (nIvADu) (nIvADani); O Lord zrI rAma! How long shall I look forward for You? How shall I spend time?

Notes - P - trOva - this is how it is given in all books other than that of TKG, wherein it is given as 'dOva'. This needs to be checked. Any suggestions ??? General - In the books of CR and TSV/AKG, caraNas 2 and 3 are interchanged; caraNas 9 and 14 are interchanged. However, as caraNas 14 and 15 should come together - one caraNa alone should not be separated - otherwise, the meaning will get distorted. This needs to be checked. Any suggestions ??? C6 - rAvO - this is how it is given in all the books other than that of TKG, wherein it is given as 'rAvu'. 'rAvO' is the appropriate word. Any suggestions ??? C14 & 15 - A culukana - From the example of 'a flower vendor will not deign to sell fire-wood even if invited', it seems that zrI tyAgarAja is refusing to adopt any path other than devotion; if he changes his path, it would be slighting the Lord even though He is delaying His grace. This is further substantiated by caraNa 2, wherein zrI tyAgarAja states 'while I am pursuing the path of action, what I thought was different' and caraNa 3 wherein he states that 'while I shall continue to play the game of puppet like anyone else, but in my mind, how long shall I look forward to You?' Any suggestions ??? C16 - khara - One of the demons associated with zUrpaNakkA who was killed by zrI rAma in the battle at daNDaka forest.

endukO nI manasu-kalyANi

In the kRti 'endukO nI manasu karagadu' - rAga kalyANi zrI tyAgarAja pleads with the Lord to have compassion on him.

P endukO nI manasu karagadu Emi nEramO teliya

A endu jUcina kAni dazaratha nandanugA bhAviJcina nApai (endukO)

C1 sumukhulaina(y)I lOkulu nann- (a)sUyalacE jUcedaru vimukhulai(y)entaTi vADani bahu vidhamula dUredaru samukhamunaku yOgyuDu kAD- (a)ni mari jUDakan(e)Jcedaru gamakamunanu rakSiJceDi vAralu kArani ninnE kOrina nApai (endukO)

C2 dhana tanaya kaLatr(A)dula jUci tamad(a)ni bhramasedaru venuka mundu teliyani(y)A dhanikula vembaDi tirigedaru ina kula jala nidhi sOma rAma nann- (i)Tula sEyak(a)ni vEyyAru manavul(a)Dugu nApaini karuNatO manniJci kApADanu rAma (endukO)

C3 rAga rahita zrI rAma inta parAku jEyaka zaraN(A)gata vatsala nammiti tAraka nAma parAtpara tyAgarAja hRdaya sadanuD(a)ni- (y)atyantamu vEDitirA nIvE gati(y)anucu rEyi pagalu veyyi vEla moralu peTTina nApai (endukO)

Gist O zrI rAma, the Moon born in the Ocean of solar race! O zrI rAma who is devoid of attachments! O Lord having parental love towards those who have sought refuge in You! O Lord having the name as the one who carries across the ocean of worldly existence! O Lord who is beyond all! Why your heart would not melt on me who apprehended, wherever I look, only as the son of King dazaratha? These people who are good natured look at me with envy; (they) becoming hostile, considered me despicable and abused me in various ways; (they) considered me as unworthy of presence and decided that I am not to be seen again; why your heart would not melt on me who besought You alone knowing that these people are not the ones who would protect me nicely? People are confounded looking at wealth, children, wife etc. as belonging to them; they wander after those unfamiliar rich; why your heart would not melt to protect compassionately by pardoning me - who appeals to You thousands of times not to make me too (behave) in this way? Please do not be so much unconcerned; I believed in You, I very ardently prayed to you as the Lord abiding in the heart of this tyAgarAja; why your heart would not melt on me who made millions of entreaties day and night that only you are my refuge?

Word-by-word Meaning

P Why (endukO) your (nI) heart (manasu) (literally mind) would not melt (karagadu) on me (nApai)? I do not know (teliya) what (Emi) my fault (nEramO) is.

A Why your heart would not melt on me (nApai) who -

apprehended (bhAviJcina), wherever (endu kAni) I look (jUcina), only as the son (nandanugA) of King dazaratha? I do not know what my fault is.

C1 These (I) people (lOkulu) who are good natured (sumukhulaina) (sumukhulainayI) look (jUcedaru) at me (nannu) with envy (or jealousy) (asUyalacE) (nannasUyalacE); (they) becoming hostile (vimukhulai), considered (ani) me despicable (entaTi vADu) (literally 'what a man?') (vADani) and abused (dUredaru) me in various (bahu) ways (vidhamula); (they) considered me as (ani) unworthy (yOgyuDu kADu) (kADani) of presence (samukhamunaku) and decided (eJcedaru) (literally considered) that I am not to be seen (jUDakanu) (jUDakaneJcedaru) again (mari); why your heart would not melt on me (nApai) who besought (kOrina) You alone (ninnE) knowing that these people (vAralu) are not the ones (kArani) who would protect (rakSiJceDi) me nicely (gamakamunanu)? I do not know what my fault is.

C2 People are confounded (bhramasedaru) looking at (jUci) wealth (dhana), children (tanaya), wife (kaLatra) etc (Adula) (kaLatrAdula) as (ani) belonging to them (tamadi) (tamadani); they wander (tirigedaru) after (vembaDi) those (A) unfamiliar (venuka mundu teliyani) (literally not known earlier) (teliyaniyA) rich (dhanikula); O zrI rAma, the Moon (sOma) born in the Ocean (jala nidhi) of solar (ina) race (kula)! why your heart would not melt on me (nApaini) - who appeals (manavulu aDugu) (literally make appeals) (manavulaDugu) to You thousands of times (veyyAru) that (ani) 'do not make (sEyaku) (sEyakani) me (nannu) too (behave) in this way' (iTula) (nanniTula) - to protect (kApADanu) compassionately (karuNatO) by pardoning (manniJci) me? O zrI rAma! I do not know what my fault is.

C3 O zrI rAma who is devoid of (rahita) attachments (or affections) (rAga)! Please do not (jEyaka) be so much (inta) unconcerned (parAku); O Lord having parental love (vatsala) towards those who have sought (Agata) refuge in You (zaraNu) (zaraNAgata)! I believed (nammiti) in You, O Lord having the name (nAma) as the one who carries across (tAraka) the ocean of worldly existence! O Lord who is beyond all (parAtpara) (literally beyond the farthest)! I very ardently (atyantamu) prayed (vEDitirA) to you as (ani) the Lord abiding (sadanuDu) (sadanuDaniyatyantamu) in the heart (hRdaya) of this tyAgarAja; why your heart would not melt on me (nApai) who made (peTTina) millions (veyyi vEla) (literally a thousand thousand) of entreaties (moralu) day (pagalu) and night (rEyi) that (anucu) only you (nIvE) are my refuge (gati) (gatiyanucu)? I do not know what my fault is.

Notes - C1 - gamakamunanu - The usage of this word is not clear. C3 - rEyi - It is given as 'rEyu' in all the books. Here, the word means 'night'. Therefore, 'rEyi' is the correct word; 'rEyu' has a different meaning. Therefore 'rEyi' has been adopted. This needs to be checked. Any suggestions ???

anupama guNa-aThANA

In the kRti 'anupama guNAmbudhi' - rAga aThANA, zrI tyAgarAja prays to zrI rAma to have mercy on him.

P anupama guN(A)mbudhi- (y)ani ninnu nera nammi- (y)anusariJcina vADanaiti

A manupakayE(y)unnAvu manu patI vrAsi mE- (m)anupa mAk(e)varu vinumA daya rAni (anupama)

C1 janaka jAmAtavai janakajA mAtavai janaka jAlamu cAlu cAlunu hari (anupama)

C2 kanaka paTa dhara nannu kana kapaTam(E)la tanu kanaka paThanamu sEtu kAni pUni (anupama)

C3 kalalOnu nIvE sakala lOka nAtha kOkalu lOkuva kan(i)cci kAcinadi vini (anupama)

C4 rAja kula kalaz(A)bdhi rAja sura pAla gaja rAja rakSaka tyAga- rAja vinuta (anupama)

Gist O King! O Father! O Lord hari! O Lord wearing golden (hued) garments! O Lord of all worlds! O Moon born in the ocean of Royal lineage! O the protector

this tyAgarAja! of celestials! O protector of gajEndra - the King of elephants! O Lord praised by

Having totally believed that you are the incomparable Ocean of Virtues, I became your adherent. You remain without protecting me; please listen, who else is there for us through whom we can send in writing (about our plight)? Therefore, may Your mercy be showered on us. You are the son-in-law on King janaka; You are Earth in patience; quite enough of your deceipt Why this pretence to look at me? Without seeing You, I shall indeed decidedly keep reciting (Your names till You show up). Even in my dreams only You are there; having heard about Your saving draupadi, looking at her humiliation, by giving sarees, I completely believed that you are the incomparable Ocean of virtues and I became your adherent.

Word-by-word Meaning

P Having totally (nera) believed (nammi) that (ani) you are the incomparable (anupama) Ocean (ambudhi) of Virtues (guNa)

(guNAmbudhiyani), I became (aiti) your adherent (anusariJcina vADu) (nammiyanusariJcina) (vADanaiti).

A O King - Lord (patI) of men (manu)! You remain (unnAvu) without protecting (manupakayE) (manupakayEyunnAvu) me; please listen (vinumA), who else (evaru) is there for us (mAku) (mAkevaru) through whom we (mEmu) can send (anupa) (mEmanupa) in writing (vrAsi) (about our plight)? Therefore, may Your mercy (daya) be showered (rAni) (literally let it come) on us; Having completely believed that you are the incomparable Ocean of virtues, I became your adherent.

C1 You are the son-in-law (jamAtavai) on King janaka; You are Earth - mother (mAtavai) of sItA - daughter of king janaka (janakajA) in patience; O Father (janaka)! quite enough (cAlu cAlunu) of your deceipt (jAlamu); O Lord hari! Having completely believed that you are the incomparable Ocean of virtues, I became your adherent.

C2 O Lord wearing (dhara) golden (hued) (kanaka) garments (paTa)! Why (Ela) this pretence (kapaTamu) (literally hypocricy) (kapaTamEla) to look (kana) at me (nannu)? Without seeing (kanaka) You (tanu), I shall indeed (kAni) decidedly (pUni) keep (sEtu) reciting (paThanamu) (Your names till You show up); Having completely believed that you are the incomparable Ocean of virtues, I became your adherent.

C3 O Lord (nAtha) of all (sakala) worlds (lOka)! Even in my dreams (kalalOna) only You are (nIvE) there; having heard (vini) about Your saving (kAcinadi) draupadi, looking (kani) at her humiliation (lOkuva), by giving (icci) (kanicci) sarees (kOkalu), I completely believed that you are the incomparable Ocean of virtues and I became your adherent.

C4 O Moon (rAja) born in the ocean (kalazAbdhi) (literally Ocean of Milk) of Royal (rAja) lineage (kula)! O the protector (pAla) of celestials (sura)! O protector (rakSaka) of gajEndra - the King (rAja) of elephants (gaja)! O Lord praised (vinuta) by this tyAgarAja! having completely believed that you are the incomparable Ocean of virtues, I remain your adherent.

Notes - C1 - janakajA mAtavai - 'You are patient like Earth' - I have followed the translation given in other books. This can be taken in two senses - (1) You are very patient; therefore forbear my faults (positive sense) and (2) You are too patient bordering insensitivity because You do not take note of my pleadings (negative sense). The latter seems to be more appropriate in view of the wordings of anupallavi where zrI tyAgarAja states that the Lord is not protecting. Any suggestions ???

kSIrasAgara zayana-dEvagAndhAri

In the kRti 'kSIra sAgara zayana' - rAga dEvagAndhAri, zrI tyAgarAja quotes various instances when the Lord responded to the prayer of His devotees and asks why He is neglecting him.

P kSIra sAgara zayana nannu cintala peTTa valenA rAma

vAraNa rAjunu brOvanu vEgamE vaccinadi vinnAnurA rAma (kSIra)

C narI maNiki cIral(i)ccinadi nADE nE vinnAnurA dhIruDau rAma dAsuni bandhamu tIrcinadi vinnAnurA nIraj(A)kSikai nIradhi dATina nI kIrtini vinnAnurA tAraka nAma tyAgarAja nuta dayatOn(E)lukOrA rAma (kSIra)

Gist O Lord reclining in the Ocean of Milk! O Lord rAma! O Lord whose name carries one across (the ocean of Worldly Existence)! O Lord praised by this tyAgarAja! Should You keep me in distress? I heard about Your coming speedily in order to protect gajEndra. I heard long ago about Your giving sarees to draupadi; I also heard about Your bringing to an end the incarceration of brave rAma dAsu; I even heard about Your fame in crossing the ocean for the sake of sItA; please govern me with compassion.

Word-by-word Meaning

P O Lord reclining (zayana) in the Ocean (sAgara) of Milk (kSIra)! O Lord rAma! Should You keep (peTTa valenA) me (nannu) in distress (cintala)?

A O Lord rAma! I heard (vinnAnurA) about Your coming (vaccinadi) speedily (vEgamE) in order to protect (brOvanu) gajEndra - the King (rAjunu) of elephants (vAraNa); O Lord reclining in the Ocean of Milk! O Lord rAma! Should You keep me in distress?

C I (nE) heard (vinnAnurA) long ago (nADE) about Your giving (iccinadi) sarees (cIralu) (cIraliccinadi) to draupadi - gem of a woman (nArI maNiki); I also heard (vinnAnurA) about Your bringing to an end (tIrcinadi) the incarceration (bandhamu) of brave (dhIraDau) rAma dAsu (dAsuni); I even heard (vinnAnurA) about Your (nI) fame (kIrtini) in crossing (dATina) the ocean (nIradhi) for the sake of sItA - the Lotus (nIraja) eyed (akSi) (nIrajAkSikai); O Lord whose name (nAma) carries one across (tAraka) (the ocean of Worldly Existence)! O Lord praised (nuta) by this tyAgarAja! O Lord rAma! Please govern (ElukOrA) me with compassion (dayatOnu) (dayatOnElukOrA); O Lord reclining in the Ocean of Milk! O Lord rAma! Should You keep me in distress?

Notes - A - vAraNa rAju - refers to gajEndra mOkSaM. C - vinnAnurA - In the book of TSV/AKG, the word 'rAma' is given after the three occurrences. However, this is not found in other books only in the last line of caraNa. This needs to be checked.

C - nArimaNi - draupadi - refers to mahAbharata (Book 2 - sabhA parva- Chapter 67). To read the complete story, please visit site - http://www.sacred-texts.com/hin/m02/m02067.htm C - rAmadAsu - This relates to bhadrAcala rAmadAsu who was Devan under Moghul King. For complete story, please site - http://www.engr.mun.ca/~adluri/telugu/classical/satakams/rit/dasarathi.html

munupE teliyaka-baGgALa

In the kRti 'munupE teliyaka pOyenA' - rAga baGgALa, zrI tyAgarAja appeals to Lord zrI rAma to take pity on him and protect him.

P munupE teliyaka pOyenA muni nuta daya lEd(A)yenA

A anuv(i)sumanta lEd(a)nucunu nann- (a)layiJci vEDuka jUcuTaku (munu)

C A nATi maJci naDatanu jUci nIv- (a)tyanta kRpa sEya lEdA I nADu nA madi iTT(au)n(a)ni nIk- (i)na kula tilaka zrI tyAgarAja nuta (munu)

Gist O Lord praised by sages! O Jewel of Solar race! O Lord praised by this tyAgarAja! In order to say that I am not at all fit (Or it is not at all convenient for You) and to keep watching the fun by making me run around, couldn't You know earlier? Having seen my good conduct of those days, didn't You show such a very intense compassion towards me? couldn't you know earlier that now my mind would become like this? Is it that there is no compassion towards me?

Word-by-word Meaning

P O Lord praised (nuta) by sages (muni)! couldn't You know (teliyaka pOyenA) earlier (munupE)? Is it that there is no (lEdAyenA) compassion (daya) towards me?

A In order to say (anucu) that I am not (lEdu) (lEdanucu) at all (isamuanta) (literally very little) fit (anuvu) (literally fitness) (anuvisumanta) (Or it is not at all convenient for You) and to keep watching (jUcuTaku) the fun (vEDuka) by making me (nannu) run around (alayiJci), O Lord praised by sages! couldn't You know earlier? or, is it that there is no compassion towards me?

C Having seen (jUci) my good (maJci) conduct (naDatanu) of those days (A nATi), didn't (lEdA) You (nIvu) show (sEya) such a very intense (atyanta) (nIvatyanta) compassion (kRpa) towards me? O Jewel (tilaka) (literally mark on forehead) of Solar (ina) race (kula)! O Lord praised (nuta) by this tyAgarAja! O Lord praised by sages! couldn't you (nIku) (nIkina) know earlier that (ani) now (I nADu) (literally this day) my (nA) mind (madi) would become

(aunu) like this (iTTu) (iTTaunani)? Is it that there is no compassion towards me?

Notes - A - anuvisumanta - the word 'anuvu' has many meanings 'convenience', 'fit', 'suitable'. From the wordings of the song, it seems that the meaning 'fit' or 'suitable' may be more appropriate. Accordingly, it has been translated. The alternative meaning 'that it is not at all convenient for You' has also been given. Any suggestions ???

sAkSi lEdanucu-baGgALa

In the kRti 'sAkSi lEdanucu' - rAga baGgALa, zrI tyAgarAja asks Lord to accept his devotion as true and have compassion on him.

P sAkSi lEd(a)nucu sAdhimpakE satya sandha sad-bhakta pAlaka

A vIkSak(A)dul(e)lla navvarA jagat- sAkSi vaMza nIradhi pUrNa candra (sAkSi)

C zakti nIyeDa niNDAra lEdA parA- zakti brOva lEdA viSayam(a)ndu virakti kalgu zrI tyAgarAjuni nija bhakti nIv(e)ruga lEvA mAnavula (sAkSi)

Gist O Lord who is true to His Words! O protector of true devotees! O Full Moon risen in the ocean of race of Sun! Do not assert that or because there are no witnesses; won't all those who are watching laugh? Aren't there abundant powers with You? Doesn't pArvati protect her devotees? Are you not aware of the true devotion of this tyAgarAja having indifference towards sense objects? Do not assert that or because there are no human witnesses.

Word-by-word Meaning

P O Lord who is true to His Words (satya-sandha)! O protector (pAlaka) of true (sad) devotees (bhakta)! Do not assert (sAdhimpakE) (literally persist in saying) that or because (anucu) there are no (lEdu) (lEdanucu) witnesses (sAkSi).

A O Full (pUrNa) Moon (candra) risen in the ocean (nIradhi) of race (vaMza) of Sun - witness (sAkSi) of the World (jagat)! O Lord who is true to his words! O protector of true devotees! Do not assert that or because there are no witnesses; won't all (ella) those who are watching (vIkSakAdulu) (vIkSakAdululella) - laugh (navvarA)?

C Aren't there (lEdA) abundant (niNDAra) powers (zakti) with You (nIyeDa)? Doesn't (lEdA) pArvati (parA zakti) protect (brOva) her devotees? Are you (nIvu) not (lEvA) aware (eruga) (nIveruga) of the true (nija) devotion (bhakti) of this tyAgarAja (zrI tyAgarAjuni) having (kalgu) indifference (virakti) towards (andu) sense objects (viSayamu) (viSayamandu)? O Lord who is true to his words! O protector of true devotees! do not assert that or because there are no human (mAnavula) witnesses.

tanavAri tanamu-bEgaDa

In the kRti 'tanavAri tanamu lEdA' - rAga bEgaDa, zrI tyAgarAja pleads with Lord not to delay in having compassion on him.

P tanavAri tanamu lEdA tArak(A)dhip(A)nana vAdA

A ina vaMza rAjulak(I) guNamul- (e)nnaDaina kaladA nAdupai (tana)

C1 alanADu annam(A)ragiJcu vELa balu vAnarula paGktin(u)Jca lEdA (tana)

C2 pEra pEra pilici hAramulu prEma mIra mIr(o)saga lEdA nAdupai (tana)

C3 rAma rAma rAma racca sEyakavE tAmasambu(y)Ela tyAgarAja nuta (tana)

Gist O Moon Faced! O Lord rAma rAma rAma! O Lord praised by this tyAgarAja! Don't You have the sense of belonging towards me? Is it still debatable? Was there ever this kind of attitude with the kings of Solar race? That day, when food was being partaken, did you not seat the best of monkeys in the same batch (as Your's)? Didn't You present necklaces to them (best of monkeys) with overflowing love by calling each one by name? Don't You have the same sense of belonging to You towards me? Please do not quarrel with me; why this delay?

Word-by-word Meaning

P O Moon - Lord (adhipa) of stars (tAraka) - Faced (Anana) (tArakAdhipAnana)! Don't You have (lEdA) the sense (tamanu) of belonging (tanavAri) towards me? Is it still debatable (vAdA)?

A Was there (kaladA) ever (ennaDaina) this (I) kind of attitude (guNamulu) (guNamulennDaina) with the kings (rAjulaku) (literally to the kings) (rAjulakI) of Solar (ina) race (vaMza)? O Moon faced! Don't You have the sense of belonging towards me (nAdupai)? Is it still debatable?

C1 That day (alanADu), when (vELa) food (annamu) was being partaken (AragiJcu) (annamAragiJcu), did you not (lEdA) seat (uJca) the best (balu) of monkeys (vAnarula) in the same batch (paGktini) (paGktinuJca) (as Your's)? O Moon faced! Don't You have the sense of belonging towards me? Is it still debatable?

C2 Didn't (lEdA) You (mIru) present (osaga) (mIrosaga) necklaces (hAramulu) to them (best of vAnaras) with overflowing (mIra) love (prEma) by calling (pilici) each one by name (pEra pEra)? O Moon faced! Don't You have the same sense of belonging to You towards me (nAdupai)? Is it still debatable?

C3 O Lord rAma rAma rAma! please do not quarrel (racca sEyakavE) with me; why (Ela) this delay (tAmasambu) (tAmasambuyEla)? O Lord praised (nuta) by this tyAgarAja! O Moon faced! Don't You have the sense of belonging towards me? Is it still debatable?

Notes - General - The order of caraNas are as given in the book of TKG. In other books, caraNas 1 and 2 are inter-changed. The order given in the book of TKG seems to be logical. This needs to be checked. Any suggestions ??? C1 - annamAragiJcu vELa - In the vAlmIki rAmAyaNa there is no such episode of a feast where zrI rAma and vAnaras sit together. Any suggestions ??? C2 - pEra pEra pilici hAramulu - This refers to the last chapter (Coronation of zrI rAma) of yuddha kANDa of vAlmIki rAmayaNa.

lEmi telpa-navanItaM

In the kRti 'lEmi telpa peddalu' - rAga navanItaM, zrI tyAgarAja projects his destitution.

P lEmi telpa peddal(e)varu lErO

A A mahimal(e)lla mAni I mahilO puTTirO (lEmi)

C nI rUpamunu pUni manasu nirmalulai(y)uNDa lEdA dhArA dhar(A)bha zarIra tyAgarAja vinuta (lEmi)

Gist O Lord whose body has the splendour of rain-cloud! O Lord well-praised by this tyAgarAja! Are there no great souls who would inform You about my poverty? Or, are they born in this World shedding all those mights? Having assumed Your Form, are they not existing here with purified mind?

Word-by-word meaning

P Are there (evaru) no (lErO) great souls (peddalu) (peddalevaru) who would inform (telpa) You about my poverty (lEmi)?

A Are there no great souls who would inform You about my poverty? or, are they born (puTTirO) in this (I) World (mahilO) shedding (mAni) all (ella) those (A) mights (mahimalu) (mahimalella)?

C Having assumed (pUni) Your (nI) Form (rUpamunu), are they not (lEdA) existing (uNDa) here with purified (nirmalulai) (nirmalulaiyuNDa) mind (manasu)? O Lord whose body (zarIra) has the splendour (Abha) of rain-cloud (dhArA dhara) (dharAbha)! O Lord well-praised (vinuta) by this tyAgarAja! are there no great souls who would inform You about my poverty?

Notes -

A - A mahimalella - this is how it is given in the book of TSV/AKG; in the book of TKG, this is given as 'I mahimalella'. This needs to be checked. Any suggestions ??? C - rUpamunu - this is how it is given in the book of TSV/AKG; in the book of TKG, it is given as 'rUpamuna'. As 'rUpamunu' is appropriate, the same has been adopted. Any suggestions ??? C - nI rUpamunu pUni - this refers to the stage of sArUpyaM. The four stages of mukti are - sAlOkya - being co-located with Lord, sAmIpya - being in the neighbourhood of Lord , sArUpya - being of likeness of Lord, sAyujya - union with Lord. The following verse from Adi Sankaracarya's Sivananda Lahari (verse 28) is relevant -

sArUpyaM tava pUjanE ziva mahAdEvEti saMkIrtanE sAmIpyaM zivabhakti-dhurya-janatA-sAMgatya-saMbhASaNE | sAlOkyaM ca carAcarAtmaka-tanu-dhyAnE bhavanIpatE sAyujyaM mama siddha-matra bhavati svAmin kRtArtOsmyahaM ||

O Lord of bhavAnI! I attain - to similarity of form with Thee by performing Thy ritualistic worship; to closeness with Thee by singing Thy praise; to residence in Thy heavenly plane by associating and conversing with Thy noble devotees; and to oneness with Thee by contemplating on Thy form constituted of the whole of this living and non-living world. Thus in this very embodiment I shall attain life's fulfilment. (Translation by Swami Tapasyananda)

The following verse from tirumandiram is also relevant - (please refer transliteration of Tamil alphabets given above) -

taGgiya sArUpan tAneTTAM yOgamAn taGguJ canmArggan tanilanRik kaikUDA aGgat tuDalsiddi sAdana rAguvar iGgiva rAga vizhivaRRa yOgamE (1510)

தங்கிய சாரூபந் தானெட்டாம் யோகமாந் தங்குஞ் சன்மார்க்கந் தனிலன்றிக் கைகூடா அங்கத் துடல்சித்தி சாதன ராகுவர் இங்கிவ ராக விழிவற்ற யோகமே

The state of Sarupya is, no doubt, reached Through the eight fold yoga way; But unless it be Sanmarga-in-Yoga, The Sarupya state cannot be; The yoga way but leads to bodily Siddhis diverse; But for the Sarupya state to realize, None these but the pure way of Jnana-in-Yoga. (Translation by Dr. B Natarajan)

"To reach the world of the ishhTa-devatA (Chosen favourite deity) and live in that world is called sAlokya-padavI. The next stage is the sAmIpya stage. This is the stage where one lives in the beatific presence of that God. The next stage which is sArUpyam is the process of becoming that very form by continuously meditating on the form. The ultimate is the sAyujya-padavI where one becomes in essence the object of one's adoration. This is an identity status, both in form and essence."

Discourse of kAnci mAhAsvAmi on saundarya lahari - Source http://www.advaita-vedanta.org/archives/advaita-1/2003-October/012978.html

C - tyAgarAja vinuta - this is how it is given in the book of TKG. However, in the book of TSV/AKG, this is given as 'tyAgarAja nuta'. This needs to be checked. Any suggestions ???

mahima taggiJcukO-riSabhapriya

In the kRti 'mahima taggiJcukOvaiyya' - rAga riSabhapriya, zrI tyAgarAja asks Lord not to be so stiff with him.

P mahima taggiJcukO(v)ayya mahini satya svarUpuD(a)nu mahA rAja rAj(E)zvara nI

A vihita mArga bhaktulugA mahAtmulu velayaga vina lEdA svakIyamagu (mahima)

C paniki rAni panulu jEsi zaraN(a)nu vAri vetalu tIrci brOcitivE tanivi tIra namminaD(a)nucu zrI tyAgarAja nuta tappul(A)Daku (mahima)

Gist O The Great Overlord of Emperors! O Lord praised by this tyAgarAja! Condescend to tone down a bit Your own greatness (OR Condescend to safeguard Your greatness) that You are the Embodiment of Truth in this Earth Have we not heard about great personages shining as devotees in the decreed path? Didn't You protect by relieving the distress of those who sought your refuge after having indulged in useless pursuits? please do not find fault with me because I have believed in You whole heartedly.

Word-by-word Meaning

P O The Great (mahA) Overlord (Izvara) of Emperors (rAja rAja) (rAjEzvara)! O Lord (ayya)! Condescend to tone down (taggiJcukO) (taggiJcukOvaiyya) a bit Your (nI) greatness (mahima) (OR Condescend to safeguard Your greatness) that (anu) You are the Embodiment (svarUpuDu) (svarUpuDanu) of Truth (satya) in this Earth (mahini).

A Have we not (lEdA) heard (vina) about great personages (mahAtmulu)

(mArga)? shining (velayaga) as devotees (bhaktulugA) in the decreed (vihita) path

O The Great Overlord of Emperors! Condescend to tone down a bit Your own (svakIyamagu) greatness that You are the Embodiment of Truth in this Earth.

C Didn't You protect (brocitivE) by relieving (tIrci) the distress (vetalu) of those (vAri) who sought (anu) your refuge (zaraNu) (zaraNanu) after having indulged (jEsi) (literally done) in useless (paniki rAni) pursuits (panulu) (literally tasks)? please do not find fault (tappulADaku) with me because (anucu) I have believed (namminADu) (literally He has believed) in You whole heartedly (tanivi tIra) (literally entire satisfaction);

O Lord praised (nuta) by this tyAgarAja! O The Great Overlord of Emperors! Condescend to tone down a bit Your greatness that You are the Embodiment of Truth in this Earth.

Notes General - In the absence of any contextual reference, it is very difficult to translate truthfully such kRtis, particularly, vihita mArga - (prescribed path) - tappulADaku - (don't nit-pick) - what these refer to is not clear. What zrI tyAgarAja wants to say, in my humble opinion, is that 'I have surrendered to You (believed You whole heartedly) in keeping with Your exhortation (zrImad-bhagavad-gItA, Chapter 18, verses 65 and 66); do not start nit-picking; now You keep Your side of promise. The relevant verses of zrImad-bhagavad-gItA, Chapter 18 are -

manmanA bhava madbhaktO madyAji mAM namaskuru | mAmEvaiSyasi satyaM tE pratijAnE priyO(a)si mE || sarva dharmAnparityajya mAmEkaM zaraNaM vraja | ahaM tvA sarva pApEbhyO mOkSayiSyAmi mAzuca: || 65,66 ||

"Occupy thy mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt reach Myself; truly do I promise unto thee, (for) thou are dear to Me. (65) Relinquishing all dharmA take refuge in Me alone; I will liberate thee from all sins; grieve not." (66) (Translation by Swami Swarupananda)

P - mahima taggiJcukO - In all the books it is given as 'mahima dakkiJcukO' and the meaning derived in all the books is 'tone down Your greatness'. In telugu the appropriate word for 'tone down' is 'taggiJcukO'. However, 'dakkiJcukO' meaning 'safeguard', 'protect' also seems to be appropriate. In the latter sense, it would mean that zrI tyAgarAja is asking the Lord to remember that he has a great glory and He must live up to it. Therefore, the alternative meaning also has been included. However, from the example of 'protecting those who sought refuge after performing useless jobs', it seems that it is more of a relaxation of the prowess than safeguarding it. Any suggestions ??? C - paniki rAni pani jEsi zaraNanu vAru - The reference may be to sugrIva. He sought refuge of zrI rAma only to safeguard his own welfare. The story of ajAmila in zrImad bhAgavatam is also relevant because having wasted a whole life, at the death bed he uttered the name of 'nArAyaNa' - to call his son who has been named so. That was sufficient enough reason for the Lord to send his emissaries to rescue him from the clutches of yama kiMkaras.

rAma nIvAdukonduvO-kalyANi

In the kRti 'rAma nIvAdukonduvO' - rAga kalyANi, zrI tyAgarAja pleads with Lord to have compassion on him without counting his mistakes.

P rAma nIv(A)dukonduvO konavO toli mA nOmu phalamu eTuladO

A nA manasuna nI(y)andu prEma mIraganu namminAm(a)nucu cAla tirigedamu kAni nijam(a)nucu (rAma)

C1 bhava sAgaramuna kalugu bAdhal(a)NTaka(y)uNDuTak- (a)vivEka mAnavula celimi(y)- abbak(u)NDuTaku

avani(y)andu kalugu vEd- (A)gama marmamu telisi nava nIrada nibha dEha namminadi cAlun(a)nucu (rAma)

C2 paddu tappaganu(y)uNDu bhaktulaku nitya sukhamu kadd(a)nucu palikina peddala nammi muddu kAru nI rUpamunu mOdamutO dhyAniJcucunE proddu pO-gaDinAmu kAni pUrNa zazi vadana zrI (rAma)

C3 nI japamE dikku kAni nIraja lOcana mAku vAji kari dhanamulu varamu kAdurA jAji suma dharaNa bhUjA manOhara zrI tyAga- rAja nuta bahu ravi tEja mA tappul(e)Jcaka (rAma)

Gist O Lord rAma! O Lord whose body resembles fresh rain-bearing cloud! O Full Moon Faced Lord! O Lotus Eyed! O Lord adorned with jasmine flowers who has captivated the mind of sItA - born of Earth! O Lord praised by this tyAgarAja! O Lord whose has radiance of innumerable Suns! I do not know whether You will treat me kindly or not and what is the result of religious vows undertaken by me in the past. I went about thinking much in my mind that I have placed faith in You with abundant Love, but, I do not know whether you would accept it as true and treat me kindly or not. I do not know whether you would treat me kindly or not, considering my placing faith in You, understanding the secrets of vEda and Agama, to be sufficient, (a) in order that the troubles existing in the ocean of Wordly Existence do not touch me, and (b) in order that friendship of those indisciminate people, found in this World, is not attained by me. Having believed the elders who said that there is eternal happiness to those devotees who remain unwavering in their resolve, I spent time by meditating joyfully on Your most charming form; yet, I do not know whether you would treat me kindly or not. For me, chanting Your names only is the refuge, and not boons of possessions like horse, elephant and wealth; I do not know whether, without considering my faults, you would treat me kindly or not.

Word-by-word Meaning

P O Lord rAma! I do not know whether You (nIvu) will treat me kindly (AdukonduvO) or not (konavO) and what (eTuladO) is the result (phalamu) of religious vows (nOmu) undertaken by me (mA) in the past (toli).

I went about (tirigedamu) (literally be engaged) thinking much (cAla) in my (nA) mind (manasuna) that (anucu) I have placed faith (namminAmu) A

Love (prEma), (namminAmanucu) in (andu) You (nI) (nIyandu) with abundant (mIraganu)

but (kAni), O Lord rAma! I do not know whether you would accept it as (anucu) true (nijamu) (nijamanucu) and treat me kindly or not; I do not know what is the result of religious vows undertaken by me in the past.

C1 O Lord whose body (dEha) resembles (nibha) fresh (nava) rain-bearing cloud (nIrada)! I do not know whether you would treat me kindly or not, considering (anucu) my placing faith (namminadi) in You, understanding (telisi) the secrets (marmamu) of vEda and Agama (vEdAgama), to be sufficient (cAlunu) (cAlunanucu), in order that (uNDuTaku) the troubles (bAdhalu) existing (kalugu) in the ocean (sAgaramuna) of Wordly Existence (bhava) do not touch (aNTaka) (bAdhalaNTakayuNDuTaku) me, and in order that (uNDutaku) friendship (celimi) of those (mAnavula) indisciminate (avivEka) people (mAnavula), found (kalugu) in (andu) this World (avani) (avaniyandu), is not attained (abbaka) (abbakuNDuTaku) by me; O Lord rAma! I do not know what is the result of the religious vows undertaken by me in the past.

C2 Having believed (nammi) the elders (peddala) who said (palikina) that (anucu) there is (kaddu) (kaddanucu) eternal (nitya) happiness (sukhamu) to those devotees (bhaktulaku) who remain (uNDu) unwavering (tappaganu) (tappaganuyuNDu) in their resolve (paddu), I spent (pO-gaDinAmu) time (proddu) by meditating (dhyAniJcucunE) joyfully (mOdamutO) on Your (nI) most charming (muddu kAru) (literally charm oozing) form (rUpamunu); yet (kAni) O Full (pUrNa) Moon (zazi) Faced (vadana) Lord! O Lord zrI rAma! I do not know whether you would treat me kindly or not; I do not know what is the result of the religious vows undertaken by me in the past.

C3 O Lotus (nIraja) Eyed (IOcana)! For me (mAku), chanting Your (nI) names only (japamE) is the refuge (dikku), and (kAni) not (kAdurA) boons (varamu) of possessions like horse (vAji), (dhanamulu); , elephant (kari) and wealth

O Lord adorned (dharaNa) with jasmine (jAji) flowers (suma) who has captivated the mind (manOhara) of sItA - born of Earth (bhUjA)! O Lord praised (nuta) by this tyAgarAja! O Lord whose has radiance (tEja) of innumerable (bahu) Suns (ravi)! O Lord zrI rAma! I do not know whether, without considering (eJcaka) my (mA) faults (tappulu) (tappuleJcaka), you would treat me kindly or not; I do not know what is the result of the religious vows undertaken by me in the past.

Notes - P - eTuladO - This is how it is given in all books other than CR, wherein it is given as 'eTuladiyO'. This needs to be checked. Any suggestions ??? A - tirigedamu - this is how it is given in all the books other than that of TKG where it is given as 'tirigEmu'. This needs to be checked. Any suggestions ??? C2 - mOdamutO - this is how it is given in all the books other than that of TKG where it is given as 'mOdamuna'. This needs to be checked. Any suggestions ??? C3 - jAji suma dharaNa - this can be taken as an epithet of sItA (bhUjA) also. C3 - suma dharaNa - this is how it is given in all the books other than that of TKG where it is given as 'suma dhara'. This needs to be checked. Any suggestions ??? C3 - bhUjA manOhara - this is how it is given in all the books other than that of TKG where it is given as 'pUja manOhara'; however, the meaning taken

therein is 'captor of sItA's heart'. As the correct word for 'sItA' is 'bhUjA', it has accordingly been adopted. This needs to be checked. Any suggestions ???

nI dAsAnudAsuDu-hamIrkalyANi

In the kRti 'nI dAsAnu dAsadanu' - rAga hamIr kalyANi, zrI tyAgarAja asks the Lord, 'What is the use of the name that I am Your devotee when You do not have compassion on me'?

p nI dAs(A)nudAsuDan(a)ni pErE Emi phalamu

A pEda sAdhul(a)ndu nIku prEma lEka pOye (nI)

C1 sarivArilO nannu cauka jEsitivi kAni karuNimpa lEka nIdu karmam(a)nedavu kAni (nI)

C2 rOsamu lEd(A)ye rucira vAkkulu pOye dAsula brOcitiv(a)Ta tyAgarAj(i)lalO (nI)

Gist I have only a name as 'servant of Your servants'; what is the use? You do not have love towards poor pious people. You made me look cheap among my compeers and, without showing compassion on me, You stated 'It is Your fate'. You are not piqued (at what I say); You have forgotten Your splendid words; we hear that You protected Your devotees; in this World, this tyAgarAja has only a name as 'servant of Your servants'; what is the use?

Word-by-word Meaning

P I have only a name (pErE) as (ani) 'servant (anudAsuDanu) of Your (nI) servants' (dAsa) (dAsAnudAsuDanani); what (Emi) is the use (phalamu) (literally result)?

A You (nIku) do not have (lEka pOye) love (prEma) towards (andu) poor (pEda) pious people (sAdhulu) (sAdhulandu); I have only a name as 'servant of Your servants'; what is the use?

C1 You made (jEsitivi) me (nannu) look cheap (cauka) among my compeers (sarivArilO) and (kAni) without (lEka) showing compassion (karuNimpa) on me, You stated (anedavu) 'It is Your (nIdu) fate (karmamu) (karmamanedavu)'; therefore (kAni), I have only a name as 'servant of Your servants'; what is the use?

C2 You are not piqued (rOsamu lEdAye) (at what I say); You have forgotten (pOye) (literally left) Your splendid (rucira) words (vAkkulu);

(dAsula); we hear that (aTa) You protected (brOcitivi) (brocitivaTa) Your devotees

in this World (ilalO), this tyAgarAja (tyAgarAjilalO) has only a name as 'servant of Your servants'; what is the use?

Notes -

C2 - rOsamu lEdAye - This is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, it is given as 'rOsamu lEsamu lEdAye'. This needs to be checked. Any suggestions ??? C2 - rucira vAkkulu - zri tyAgarAja asks whether the following declaration of his vow - made at the time of surrender of vibhISaNa - contained in vAlmIki rAmAyaNa - yuddha kaNDa - which is considered as zaraNAgati zAstRa by bhaktAs - has been forgotten -

sakRdEva prapannAya tavAsmIti ca yAcatE | abhayaM sarva bhUtEbhyO dadAmi Etat vrataM mama || XVIII -33

"To him, who comes to me, even once, yearning for protection (from me) saying 'I am yours', I vouchsafe his security against all living beings; such is my vow.”

enduka daya-tODi

In the kRti 'enduku daya rAdu' - rAga tOdi, zrI tyAgarAja asks Lord to have pity on him.

P enduku daya rAdurA zrI rAmacandra nIk(enduku)

A sandaDi(y)ani maracitivO(y)indu lEvO nIk(enduku)

C1 sAreku dur-viSaya sAram(a)nubhaviJcu vAri celimi sEya nEraka mEnu zrI rAma sagam(A)yenu jUci jUci nIraja daLa nayana nirmal(A)paghana nIk(enduku)

C2 tIrani bhava nIradhi(y)AraDi sairimpa nEraka bhayam(o)ndaga paGkaja patra nIru vidham(a)llADaga(n)iTTi nanu jUci nIrad(A)bha zarIra nirupama zUra nIk(enduku)

C3 jAg(E)la idi samayamu gAdu jEsitE- (n)E gati paluka(v)ayya zrI rAma nIvE gAni dari lEd(a)yya dIna zaraNya tyAgarAja vinuta tAraka carita nIk(enduku)

Gist O Lord zrI rAmacandra! O Lord zrI rAma! O Lotus petal Eyed! O Lord of pure body! O Lord whose body resembles the thunder-cloud! O Hero Incomparable! O Refuge of humble lot! O Lord praised by this tyAgaraja! O Lord who has a history enabling fording the ocean of Worldly Existence! Why wouldn't you have compassion on me? Have you forgotten (my pleas) to be some sort of noise or is it that You are not here? Because I often happened to have the friendship of those enjoying the essence evilsome sense-object, my body is emaciated; having seen me again and again, why wouldn't you have compassion on me? As I happened to endure the onslaught of never-ending ocean of Worldly Existence, I was tossed about like water droplet on the Lotus leaf because of fear; even after looking at me in such a state, why wouldn't You have compassion on me? Why this hesitation! This is not at all the time to hesitate; if You do so, tell me where would I go? I have no refuge other than You; why wouldn't You have compassion on me?

Word-by-word Meaning

P O Lord zrI rAmacandra! Why (enduku) wouldn't you (nIku) have (rAdurA) compassion (daya) on me?

A Have you forgotten (maracitivO) (my pleas) to be (ani) some sort of noise (sandaDi) (sandaDiyani) or is it that You are not (lEvO) here (indu) (maracitivOyindu)? O Lord zrI rAmacandra! Why wouldn't you have compassion on me?

C1 Because I often (sAreku) happened (nEraka) to have (sEya) the friendship (celimi) of those (vAru) enjoying (anubhaviJcu) the essence (sAramu) (sAramanubhaviJcu) evilsome sense-objects (dur-viSaya), O Lord zrI rAma! my body (mEnu) is emaciated (sagamAyenu) (literally became half); having seen me again and again (jUci jUci), O Lotus (nIraja) petal (daLa) Eyed (nayana)! O Lord of pure (nirmala) body (apaghana) (nirmalApaghana)! why wouldn't you (nIku) have compassion on me?

C2 As I happened (nEraka) to endure (sairimpa) the onslaught (AraDi) of never-ending (tIrani) ocean (nIradhi) (nIradhiyAraDi) of Worldly Existence (bhava), I was tossed about (allADaga) like (vidhamu) water droplet (nIru) on the Lotus (paGkaja) leaf (patra) (bhayamondaga); because of (ondaga) fear (bhayamu)

even after looking (jUci) at me (nanu) in such a state (iTTi) (vidhamallADaganiTTi), O Lord whose body (zarIra) resembles (Abha) the thunder-cloud (nIrada)! O Hero (zUra) Incomparable (nirupama)! why wouldn't You (nIku) have compassion on me?

C3 Why (Ela) this delay or hesitation (jAgu) (jAgEla)! This (idi) is not (gAdu) at all the time (samayamu) to hesitate; if You do so (jEsitE), O Lord (ayya) zrI rAma! tell me (paluku) (palukavayya) where (E) (jEsitEnE) would I go (gati)? O Lord (ayya)! I have no (lEdu) (lEdayya) refuge (dari) other (gani) than You (nIvE); O Refuge (zaraNya) of humble (dIna) lot! O Lord praised (vinuta) by this tyAgaraja! O Lord who has a history (carita) enabling fording (tAraka) the ocean of Worldly Existence! why wouldn't You (nIku) have compassion on me?

Notes - General - caraNas 1,2 are interchanged in the books of CR and ATK. This needs to be checked. Any suggestions ??? C1 - durviSaya sAra - This is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'sAgara'. This needs to be checked. Any suggestions ??? C2 - bhayamondaga - this is how it is given in the book of CR. In the books of TKG and TSV/AKG, this is given as 'bhayamandaga'. However, 'ondaga' seems to be appropriate and hence adopted. This needs to be checked. Any suggestions ??? C2 - paGkaja patra nIru vidhamu -(meaning 'water droplet on the lotus leaf'). This is how it is given in the book of TSV/AKG and the same as an alternative in the book of TKG. However, in the book of CR, this is given as 'nIra vidhi'. zrI tyAgarAja has used the same simile in the kRti 'karuNa jUDavamma' rAga tODi. This needs to be checked. Any suggestions ??? C2 - iTTu nanu jUci - In the book of CR, this is given in caraNa 1. This needs to be checked. Any suggestions ???

C3 - zrI rAma - this is how it is given in the books of CR and TSV/AKG, However, in the book of TKG, this is given as 'zrI rAmacandra'. This needs to be checked. Any suggestions ???

dAcukOvalenA-tODi

In the kRti 'dAcukOvalenA' - rAga tODi, zrI tyAgarAja appeals to Lord not to hide his grace.

P dAcukOvalenA dAzarathi nIdu daya

A jUcuvAralalOna culakanE nanu jUci (dAcu)

C1 kanikaramu kAntapai galigi mudd(i)Du vELa janakaja nA mATa samayam(a)ni balkina (dAcu)

C2 karagi padamulanu vrAla gani karuNa sEyu vELa bharatuD(e)ntO nannu bhaktuD(a)ni balkitE (dAcu)

C3 nEmamuna paricarya nErpuna bogaDu vELa saumitri tyAgarAjuni mATa balkina (dAcu)

Gist O Lord rAma - son of King dazaratha! Should you hide Your compassion by belittling me in front of others? At that time when You kiss Your spouse affectionately, considering it to be an appropriate time, even if sItA broaches my topic, should You still hide Your compassion? Seeing bharata prostrate at Your Feet melting with love, at that time when You show compassion on him, if he tells much about me that I am a devotee, should You still hide Your compassion? At that time when You praise the skill of lakSmaNa for his service with self-control, even if he broaches the topic of this tyAgarAja, should You still hide Your compassion?

Word-by-word Meaning

P O Lord rAma - son of King dazaratha (dAzarathi)! Should you hide (dAcukOvalenA) Your (nIdu) compassion (daya)?

A O Lord rAma - son of King dazaratha! Should you hide Your compassion by belittling (culkanE jUci) (literally looking lightly) me (nanu) in front of others (jUcuvAralalalOna) (who are watching me)?

C1 At that time (vELa) when You kiss (muddiDu) Your spouse (kAntapai) affectionately (kanikaramu galgi), considering it to be (ani) an appropriate time (samayamu) (samayamani), even if sItA - daughter of King janaka (janakaja) - broaches (balkina) my (nA) topic (mATa) (literally word), O Lord rAma! should You still hide Your compassion?

C2 Seeing (gani) bharata (bharatuDu) prostrate (vrAla) at Your Feet (padamulanu) melting (karagi) with love,

at that time (vELa) when You show (sEyu) compassion (karuNa) on him, if he (bharata) tells (balktitE) much (entO) (bharatuDento) about me (nannu) that (ani) I am a devotee (bhaktuDu) (bhaktuDani), O Lord rAma! should You still hide Your compassion?

At that time (vELa) when You praise (bogaDu) the skill (nErpunu) of lakSmaNa - son of sumitrA (saumitri) - for his service (paricarya) with self- C3

control (nEmamuna) even if he (lakSmaNa) broaches (balkina) the topic (mATa) (literally word) of this tyAgarAja (tyAgarAjuni), O Lord rAma! should You still hide Your compassion?

A daya zrI raghuvara-Ahiri

In the kRti 'A daya zrI raghuvara' - raga Ahiri, zrI tyAgarAja appeals Lord to have compassion on him.

P A daya zrI raghuvara nED(E)la rAd(a)ya O day(A)mbudhi nIku

mOdamutO sad-bhakti marmamunu bOdhana jEsi sadA brOcina nIk(A daya)

C ninnu tiTTi koTTi himsa beTTina- d(a)nniyu nann(a)na lEdA enna rAni nindala tALumani manniJcaga lEdA annamu tAmbUlam(o)sagi dEhamu minna sEya lEdA kanna talli taNDri mEm(a)nucu tyAgarAjuniki paravazam(I) lEdA (A daya)

Gist O Lord zrI raghuvara! O Ocean of Compassion! Why wouldn't You have that compassion today?

Why wouldn't You, who always protected me kindly by teaching the secrets of true devotion, have that compassion today?

Didn't You say "all violence perpetrated on you by abusing and beating, amounts to having been done to Me"? didn't You commend me to forbear abuses, no matter what happens? didn't You make my body shine by offering food and betel leaves? didn't You bestow on this tyAgarAja exhilaration by asserting that "We are the parents who bore You"?

Word-by-word Meaning

P O Lord (aya) zrI raghuvara! O Ocean (ambudhi) of Compassion (daya) (dayAmbudhi)! Why (Ela) wouldn't You (nIku) have (rAdu) (rAdaya) (literally come) that (A) compassion (daya) today (nEDu) (nEDEla)?

A O Lord zrI raghuvara! O Ocean of Compassion! Why wouldn't You (nIku), who always (sadA) protected (brOcina) me kindly (mOdamutO) by teaching (bodhana jEsi) the secrets (marmamunu) of true devotion (sadbhakti), have that compassion today?

C Didn't (lEdA) You say (ana) "all (anniyu) violence (himsa) perpetrated (beTTinadi) (beTTinadanniyu) on you by abusing (tiTTi) and beating (koTTi), amounts to having been done to Me (nannu) (nannana)"? didn't (IEdA) You commend (manniJcaga) me to (ani) forbear (tALumu) (tALumani) abuses (nindala), no matter what happens (enna rAni)? didn't (lEdA) You make (sEya) my body (dEhamu) shine (minna) by offering (osagi) food (annamu) and betel leaves (tAmbUlamu) (tAmbUlamosagi)? didn't (lEdA) You bestow (I) on this tyAgarAja (tyAgarAjuniki) exhilaration (paravazamu) by asserting that (anucu) "We (mEmu) (mEmanucu) are the parents (talli taNDri) (literally mother and father) who bore (kanna) You"?

that compassion today? O Lord zrI raghuvara! O Ocean of Compassion! Why wouldn't You have

Notes - P - rAdaya - though this has been split as 'rAdu+aya'; however, the word 'aya' does not seem to be available. It is not known whether this is a colloquial usage to mean 'Lord' (ayya). Any suggestions ??? C - In the book of TSV/AKG, the caraNa is divided into two; beginning from 'annamu tAmbUlamu' has been treated as the second caraNa. All other books contain the whole as a single caraNa. C - manniJcaga - this word means 'forgive', 'respect', 'honour', 'obey', 'accede' etc. In the present context, there is some doubt about meaning of this word, particularly in view of the background of the song given below. Any suggestions ???

by yOgis. C - paravazamu - the state of trance and the resultant bliss experienced

Background of the Song - The great exponent of harikathA - zrI TS Balakrishna Sastrigal, in his discourse 'tyAgarAja caritraM', states that this song was sung by zrI tyAgarAja after the incident wherein his elder brother beat him and consequently zrI tyAgarAja remained in coma for more than five days. During the period of coma, Lord zrI rAma, along with sItA appeared before him and spoke to his inner body (sUkSma zarIra) on the lines as stated in the song 'ninnu tiTTi koTTi hiMsa beTTinadanniyu nannu' - 'the violence - verbal and physical - perpetrated on you amounts to having been done to Me'. Subsequently, the Lord is said to have soothed zrI tyAgarAja's body by touching the wound; after the incident zrI tyAgarAja woke up, as if from sleep, fully recovered. According to zrI Balakrishna Sastrigal, in this song, zrI tyAgarAja asks the Lord to pardon his brother for the offence.

gAravimpa rAdA-ghaNTA

In the kRti 'gAravimpa rAdA' - rAga ghaNTA, zrI tyAgarAja pleads with Lord to have regard for his appeals.

P gAravimpa rAdA garuDa gamana vAdA nanu

A zrI ramA manOharA zrita hRdaya vihArA cEra rAvad(E)mirA zrI raghuvara dhIrA (gAra)

C1 pErukaina lEdA pilicina rA rAdA sari- vAral(A)Da lEdA vini varada karuNa rAdA mAru balga vAdA mummAru namma lEdA (gAra)

C2 tanayuD(A)Du mATa talli daNDrulak(a)di(y)ATa gAdA

ninu pADina pATa vini nI muddu nOTan- (E)m(a)na valadE(y)iccOTa mAdhava(y)ika tera cATA (gAra)

C3 rUkal(o)sagi konna sati rUpamul(e)Tl(u)nna zrI kara guNam(u)nna celini celimi vIDar(a)nna parAku nIku minna tyAgarAja vinut(A)bhinna (gAra)

Gist O Lord who comes on garuDa! O Beloved of lakSmi! O Lord who abides in the hearts of those dependent on You! O Brave Lord raghuvara! O Lord who Bestows boons! O Lord mAdhava! O Lord who causes auspiciousness! O My father! O Lord praised by this tyAgarAja! O Wholesome Lord! Can't You be kind to me? is there any dispute? Why wouldn't You come to unite with me? Won't You (come) atleast for namesake? won't You come even if I call You? aren't my peers ridiculing me? won't You have mercy even after hearing me? is there any dispute about responding to me? aren't You going to believe me definitely? Aren't the words uttered by a child a fun for the parents? having heard the song sung by me on You, what would You say here with Your charming mouth? why are You still hiding behind the screen? No matter how the looks of a wife, who has been obtained (in marriage) by paying fee - strI dhana, is, if she is virtuous, one would not leave the companionship of that woman; is it noble for You to show unconcern? (No matter what my disqualifications are, because I am devoted to You, it is not correct on Your part to abandon me.)

Word-by-word Meaning

P O Lord who comes (gamana) on garuDa! Can't You (rAdA) be kind (gAravimpa) to me (nanu)? is there any dispute (vAdA)?

A O Beloved (manOhara) (literally one who steals the heart) of lakSmi (zrI ramA)! O Lord who abides (vihAra) in the hearts (hRdaya) of those dependent (zrita) on You! O Brave (dhIrA) Lord raghuvara! why (Emi) wouldn't You come (rAvadi) (rAvadEmirA) to unite (cEra) with me? O Lord who comes on garuDa! can't You be kind to me? is there any dispute?

C1 Won't You (IEdA) (come) atleast for namesake (pErukaina)? won't (rAdA) You come (rA) even if I call (pilicina) You? aren't (lEdA) my peers (sari vArala) ridiculing (ADa) me (vAralADa)? O Lord who Bestows boons (varada)! won't You have (rAdA) mercy (karuNa) even after hearing (vini) me? is there any dispute (vAdA) about responding (mAru balka) to me? aren't (IEdA) You going to believe (namma) me definitely (mummAru)? O Lord who comes on garuDa! can't You be kind to me? is there any dispute?

C2 Aren't (gAdA) the (adi) words (mATa) uttered (ADu) by a child (tanayuDu) (literally son) (tanayuDADu) a fun (ATa) for the parents (talli daNDrulaku) (literally mother and father) (daNDrulakadiyATa)? having heard (vini) the song (pATa) sung (pADina) by me on You (ninu), what (Emi) would (valadE) You say (ana) (Emana) here (valadEyiccOTa) with Your (nI) charming (muddu) mouth (nOTa) (iccOTa)

(nOTanEmana)? O Lord mAdhava! why are You still (ika) hiding behind the screen (tera cATA)?

dispute? O Lord who comes on garuDa! can't You be kind to me? is there any

No matter how (eTla) the looks (rUpamulu) of a wife (sati), who has been obtained (konna) (in marriage) by paying (osagi) fee - strI dhana (rUkalu) C3

(literally money) (rUkalosagi), is (unna) (rUpamuleTlunna), O Lord who causes auspiciousness (zrIkara)! O My father (anna)! if she is (unna) virtuous (guNamu) (guNamunna), one would not leave (vIDaru) (vIDaranna) the companionship (celimi) of that woman (celini); is it noble (minna) for You (nIku) to show unconcern (parAku)? O Lord praised (vinuta) by this (tyAgarAjAbhinna)! ty AgarAja! O Wholesome Lord (abhinna)

O Lord who comes on garuDa! Can't You be kind to me? is there any dispute? (No matter what my disqualifications are, because I am devoted to You, it is not correct on Your part to abandon me.)

Notes - C2 - ninu pADina pATa - Emana valadEyiccOTa - This is sort of running dialogue between zrI tyAgarAja and the Lord. It seems zrI tyAgarAja is asking the Lord to respond to his song as he is singing. As this involves a 'bhAva' state of mind, it is not possible to render a correct translation unless one is gifted to have insight into the mind of the bard. Any suggestions ??? C2 - Emana valadEyiccOTa - This is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'Emana valadiccOTa'. This needs to be checked. Any suggestions ??? C3 - rUkalosagi - In olden days the bride groom used to pay money to the bride which was known as 'kanyA dhanaM' or 'kanyA zulkaM' - ie a girl's property. The practice of vara dakSiNa - dowry - money given from the bride's side to bridegroom, it seems, is a practice brought about very recently. A research

the website - article on the Hindu (Brahmin) marriage and the functions thereof, are given in

http://www.keralaiyers.com/iyer wdng1.html C3 - rUkalosagi - In the book of CR, this has been translated 'a wife purchased for money, however, beautiful, cannot have such a lasting relationship with the husband as one who has been chosen for her virtues'. In my humble opinion, the wordings of the kriti does not bring out such a message, if we keep in mind that in olden days 'kanyA zulkaM' was in vogue wherein the bride-groom used to pay for the bride. Therefore, 'rUkalosagi' would mean 'kanyA zulkaM' and not 'purchased'. Please refer to the previous notes on the same subject. C3 - minna - this is how it is given in the books of TKG and TSV/AKG. However, this is given as 'munna' in the book of CR. From the context, the word 'munna' does not make sense. Even the word 'minna' is difficult to translate. However, it has been translated as 'noble' This needs to be checked. Any suggestions ??? C3 - vinutAbhinna - this is how it is given in the book of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'vinuta bhinna'. In my humble opinion, the word 'abhinna' is the correct one. This needs to be checked. Any suggestions ??? C3 - abhinna - same as 'pUrNa' - the term is indefinable. However, the following upaniSad zlOka is relevant -

OM pUrNamada: pUrNamidaM pUrNAt pUrNamudacyatE | pUrNasya pUrNamAdAya pUrNamEva avaziSyatE ||

"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."

evaru teliyanu poyyedaru-punnAgavarALi

In the kRti 'evaru teliyanu poyyedaru' - rAga punnAgavarALi, zrI tyAgarAja criticizes those who indulge all sorts of activities but do not try to know the Lord.

P evaru teliyanu poyyedaru vivaramu lEni pUjalu jEsedaru

C1 mudamuna parula rUkalaku para sudatulak(A)ziJci tA gUDuTaku udaramu nimpuTa koraku cAla Uran(U)ra tirigedr(A)varaku (evaru)

C2 konna tottula mATa mIra lEka anna tammula talli daNDrula nEram- (e)nnuTa pani gAni sAramaina pannaga zayana nI padamu nammedarA (evaru)

C3 Alu biDDalanu nammedaru vArik- (A)ziJci parula kompalu muJcedaru kAluni valla niNDAru rAma kaSTamu jendi bhuvini puTTedaru (evaru)

C4 peddalatO kallal(A)Di rAma buddhi lEni dhanikula tA vEDi vadd(a)na vAritO mODi iTlu proddu pOvuTa gAni patitula gUDi (evaru)

C5 Isuna mariyAda lEdu niNDu kAsu galgina vAnik(a)nniTa vAdu Asa nIyeDa galga bOdu nija dAsulu evarO kana cEta gAdu (evaru)

C6 pannuga manakE zakti(y)ani anni kallal(a)nucunu doGga bhakti anna id(E)Ti virakti rAma kanna taNDri idiyA pEda yukti (evaru)

C7 yOgulu mEn(e)ruga lEka tamakE gati(y)ani dhyAninturu gAka bhOgi zayana ElukOka rAma tyAgarAjunipai nIk(i)Gka parAkA (evaru)

Gist O Lord reclining on zESa! O Lord rAma! O Father - who begot me! People perform non-descript (all sorts of) worships; but, no one has understood (what true devotion is) (or whoever has known or understood You). People, happily hanker after others' wealth and others' women; in order to secure these for themselves, and for procuring wants for filling their tummies, wander much from place to place.

People are not able to contravene the words of their wives; they make it their job to count the faults of their brothers and parents; they never believe in Your nectarine feet. People believe their wives and children; having loved them, they ruin other's families; people are born in this World after undergoing considerable suffering in the hands of Lord of Death. People speak falsehood with elders; they beseech idiotic rich; they resent those who advise them against such behaviour; they spend their days in this way by joining the company of those fallen. Because of envy, people do not have propriety of conduct; he who has a lot of wealth, argues about everything; they never cultivate love towards You; they are unable to discern who the true devotees are. People think that they alone have all the powers; by practicing false devotion, they declare that everything to be false; what kind of (false) dispassion is this? Is this the method adopted by this poor man? Only the ascetics will meditate, bereft of body consciousness, considering their selves alone to be their goal; instead of protecting, why do You still look unconcerned towards this tyAgarAja?

Word-by-word Meaning

P People perform (jEsEru) non-descript (all sorts of) (vivaramu lEni) worships (pUjalu); but, no one (evaru) has understood (teliyanu poyyedaru) (what true devotion is).

C1 People happily (mudamuna) hankering (AziJci) after others' (parula) wealth (rUkalaku) (literally money) and others' (para) women (sudatulaku) (sudatulakAziJci), and in order to secure (gUDuTaku) these for themselves (tA), and for procuring wants (koraku) for filling (nimpuTa) their tummies (udaramu), wander (tirigedaru) much (cAla) from place to place (UranUra) till (Avaraku) (tirigedarAvaraku) then; but none has understood (what true devotion is).

C2 Unable (lEka) to contravene (mIra) (literally exceed) the words (mATa) of their (konna) (literally obtained) wives (women) (tottula), excepting for (gAni) making it their job (pani) to count (ennuTa) the faults (nEramennuTa) of their brothers (anna tammula) (literally elder and younger brothers) and parents (talli daNDrula) (literally mother and father), O Lord reclining (zayana) on zESa - the snake (pannaga)! did they ever believe (nammedarA) in Your (nI) nectarine (sAramaina) feet (padamu)? none has understood (what true devotion is).

C3 People believe (nammedaru) their wives (Alu) and children (biDDalanu); having loved (AziJci) them (vAriki) (vArikAziJci), they ruined (muJcedaru) (literally drowned) other's (parula) families (kompalu); O Lord rAma! people are born (puTTedaru) in this World (bhuvini) after undergoing considerable (niNDAru) suffering (kaSTamu jendi) in the hands of (valla) (literally because of) Lord of Death (kAla) (kAluni); yet, none has understood (what true devotion is).

C4 O Lord rAma! People speak (ADi) falsehood (kallalu) (kallalADi) with elders (paddalatO); they (tA) beseech (vEDi) idiotic (buddhi lEni) rich (dhanikula); they resent (mODi) those (vAritO) who advise (ana) them against (vaddana) such behaviour;

excepting for (gAni) spending (pOvuta) their days (proddu) in this way (iTlu) by joining the company (gUDi) of those fallen (patitula), none has understood (what true devotion is).

C5 Because of envy (Isuna), they do not have (lEdu) of propriety of conduct (maryAda); he (vAniki) who has (galgina) a lot of (niNDu) wealth (kAsu), argues (vAdu) about everything (anniTa) (vAnikanniTa); they never cultivate (galga bOdu) love (Asa) towards You (nIyeDa); they are unable (cEta gAdu) to discern (kana) (literally see) who (evarO) the true (nija) devotees (dAsulu) are; none has understood (what true devotion is).

C6 People think nicely (pannuga) that (ani) they alone (manakE) (literally we) have all the powers (zakti) (zaktiyani); by practicing false (doGga) devotion (bhakti), they declare (anucunu) that everything (anni) to be (anucunu) false (kallalu) (kallalanucunu); O Father (anna)! what kind (ETi) of dispassion (virakti) is this (idi) (idETi)? O Lord rAma, my Father (taNDri) who begot (kanna) me! Is this (idiyA) the method (yukti) of this poor man (pEda)? none has understood (what true devotion is).

C7 Only (gAka) the ascetics (yOgulu) will meditate (dhyAninturu), bereft of (lEka) body (mEnu) consciousness (eruga) (mEneruga), considering their selves alone (tamakE) to be (ani) their goal (gati) (gatiyani); O Lord reclining (zayana) on zESa - the snake (bhOgi)! O Lord rAma! instead of protecting (ElukOka), why do You (nIku) still (iGka) (nIkiGka) look unconcerned (parAkA) towards this tyAgarAja (tyAgarAjunipai)? none has understood (what true devotion is).

Notes - P - teliyanu poyyedaru - this is how it is given in the books of CR; in the book of TKG, it is given as 'teliya poyyEru'; in the book of TSV/AKG, it is given as 'teliyanu poyyEru'. This needs to be checked. Any suggestions ??? evaru teliyanu poyyedaru - this may also be taken as a question 'whoever has known or understood You?' C1 - A varaku - It is not clear whether this is to be joined with 'tirigedaru' or to the pallavi. If it is joined with 'tirigedaru', it will mean 'they wandered till then - till they procured their wants. On the otherhand, if it is to be joined with pallavi, it will mean 'they would not realize till they have procured their wants'. 'waraku' is same as 'varaikku' of tamizh. tamizh, 'varai' and telugu 'vara' mean 'limit'. May be zrI tyAgarAja uses this word in the noun form. If it is so, the meaning would be 'they do not know the limit of such such wandering'. Any suggestions ??? C5 - The first half of the caraNa, being contextual, is very difficult to translate correctly. Any suggestions ??? C6 - kallalanucunu, idiyA - this is how it is given in all the books other than that of TKG, wherein it is given as 'kallanucunu', idA'. From the context, 'kallalanucunu' and 'idiyA' seem to be appropriate and these have been adopted. This needs to be checked. Any suggestions ??? C7 - General (first half) - the exact significance of the first half of the caraNa is not clear. The books have taken contradictory views - in the book of TKG and TSV/AKG, it is taken to mean 'True devotees (or yOgis) will meditate on you considering you to be their refuge'; however, in the book of CR, the meaning given is 'those false yOgis without knowing the real nature of their material body and what their fate will be, engage themselves in meditation'.

In my humble opinion, in view of the word 'gAka', zrI tyAgarAja seems to state that 'Unlike a yOgi who could meditate on his Self without body consciousness, I am Your devotee who has surrendered to You; You should protect me'. If we also consider the pallavi where zrI tyAgarAja decries non- descript worships, surrender to the Lord seems to be message of the kRti. Any suggestions ??? C7 - tAmakE gatiyani - The purport of these words is not very clear, though this has been translated as 'considering You to be the refuge'. However, there is some doubt. Any suggestions ???

nI daya rAdA-vasantabhairavi

In the kRti 'nI daya rAdA' - rAga vasantabhairavi, zrI tyAgarAja pleads with Lord to have mercy on him.

P nI daya rAdA

A kAd(a)nE vAr(e)varu kalyAna rAma (nI)

C1 nannu brOcuvAr(i)lanu nADE teliya ina vaMza tilaka nIk(i)nta tAmasamA (nI)

C2 anniTikin(a)dhikAruD(a)ni nE pogaDitE manniJcitE nIdu mahimaku takkuvA (nI)

C3 rAma rAma rAma tyAgarAja hRt-sadana nA madi tallaDille nyAyamA vEgamE (nI)

Gist O The Auspicious Lord rAma! O Lord - the Most eminent of the solar dynasty! O Lord rAma resident in the heart of this tyAgarAja! Won't Your mercy descend on me quickly? Who is there to say 'no' to You? Even though You knew that day itself who my protector in this World is, why this much delay on Your part? Even though I extol You to be the controller of everything, would it diminish Your prowess if You forgive me? My mind is perplexed; is it fair?

Word-by-word Meaning

P Won't Your (nI) mercy (daya) descend (rAdA) on me (literally come)?

A O The Auspicious (kalyANa) Lord rAma! Who (vAru) is there (evaru) to say (anE) 'no' (kAdu) (kAdanE) to You (Or who is there to stop You)? won't Your mercy descend on me?

C1 Even though You knew (teliya) that day (nADE) itself who my (nannu) protector (brOcuvAru) in this World (ilanu) (brOcuvArilanu) is, O Lord - the Most eminent (tilaka) (literally distinguishing mark on the forehead) of the solar (ina) dynasty (vaMza)! why this much (inta) delay (tAmasamA) on Your (nIku) (nIkinta) part? won't Your mercy descend on me?

C2 Even though I (nE) extol (pogaDitE) You to be (ani) the controller (adhikAruDu) of everything (anniTiki) (anniTikinadhikAruDani), would it diminish (takkuvA) Your (nIdu) prowess (mahimaku) if You forgive (manniJcitE) me? won't Your mercy descend on me?

C3 O Lord rAma! O Lord rAma! O Lord rAma! O Lord resident (sadana) in the heart (hRt) of this tyAgarAja! my (nA) mind (madi) is perplexed (tallaDille); is it fair (nyAyamA)? won't Your mercy descend on me quickly (vEgamE)?

Notes - C2 - anniTikinadhikAruDani - this is how it is given in all the books other than that of TKG, wherein it is given as 'anniTkadhikarivani'. This needs to be checked. Any suggestions ??? C3 - tallaDille - this is how it is given in all the books other than that of TKG, wherein it is given as 'tallaDillaga'. This needs to be checked. Any suggestions ???

rAkA zazi vadana-Takka

In the kRti 'rAkA zazi vadana' - rAga Takka, zrI tyAgarAja begs Lord to have mercy on him.

P rAkA zazi vadana(y)iGka parAkA

A nIk(A) guNamu kArAd- (a)vanI kAnta karuNA svAnta (rAkA)

C1 nammi(y)unna nija dAsulaku nammikalan(o)sagi maraturA tammi kanulan(o)ka pAri nanu daya jUDa rAdA mariyAdA (rAkA)

C2 pAri pAri ninn(a)nudinamu kOri kOrina vArini(y)I dAri brOcitivA mAya dhAri rArA(y)ElukOrA (rAkA)

C3 nIvE telusukonduv(a)nucunu bhAviJcucunu nEnu nI pada sEva jEsiti mahAnu- bhAva tyAgarAjunipai (rAkA)

Gist O Full-moon Faced Lord! O Consort of bhU-dEvi! O Mercy Embodied! O Lord who is the prop of Illusion! O Magnanimous Lord! Why this unconcern towards this tyAgarAja even now? That kind of behaviour (of unconcern) doesn't behove You. Having imbibed faith in those true devotees who believe You, is it fair to forget them? won't You look at me once with mercy with Your Lotus Eyes? is it decorum not to do so? Did you protect those who time and again earnestly prayed to You daily, in this way? Deign to come and govern me. I performed service at Your holy feet considering in my mind that You Yourself would understand.

Word-by-word Meaning

P O Full-moon (rAka zazi) Faced (vadana) Lord! Why this unconcern (parAkA) even now (iGka)?

A That (A) kind of behaviour (guNamu) (of unconcern) doesn't behove (kArAdu) You (nIku) (nIkA); O Consort (kAnta) of bhUdEvi (avanI)! O Mercy (karuNA) Embodied (svAnta)! O Full-moon Faced Lord! Why this unconcern even now?

C1 Having imbibed (osagi) faith (nammikalanu) (nammikalanosagi) in those true (nija) devotees (dAsulaku) who believe (nammiyunna) You, is it fair to forget (maraturA) them? won't (rAdA) You look (jUDa) at me (nanu) once (oka pAri) with mercy (daya) with Your Lotus (tammi) Eyes (kanulanu) (kanulanoka)? is it decorum (mariyAdA) not to do so? O Full-moon Faced Lord! why this unconcern even now?

C2 Did you protect (brOcitivA), those (vArini) who time and again (pAri pAri) earnestly (kOri) prayed (kOrina) to You daily (anudinamu) (ninnanudinamu), in this (I) way (dAri) (vAriniyIdAri)? O Lord who is the prop (dhAri) of Illusion (mAya)! Deign to come (rArA) and govern (ElukOrA) (rArAyElukOrA) me;

C3 I performed (jEsiti) service (sEva) at Your (nI) holy feet (pada) considering in my mind (bhAviJcucunu) that (anucunu) You Yourself (nIvE) would understand (telusukonduvu) (telusukonduvanucunu); O Magnanimous (mahAnubhAva) Lord! O Full-moon Faced Lord! why this unconcern towards (pai) this tyAgarAja (tyAgarAjunipai)?

Notes - General - In the book of CR, the words (C1) 'maraturA', 'daya jUDa rAdA', 'mariyAdA', (C2) 'rArA', 'ElukOrA' are all given with short 'a' at the end. This needs to be checked. C2 - mAya dhAri - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'mAyA dhAri'; in my humble opinion, 'mAya dhAri' is more appropriate. This needs to be checked. Any suggestions ???

jaya jaya zrI raghurAma-maGgaLakaiziki

In the kRti 'jaya jaya zrI raghurAma' - rAga maGgaLakaiziki (or gauri), zrI tyAgarAja begs the Lord to have mercy on him.

P jaya jaya zrI raghurAma sajjana hRday(A)rNava sOma

C1 sammatamuna nA mEnu nI somm(a)ni vEdukonnAnu (jaya)

C2 gati hInuDai(y)alasi vacciti nIvE kAvalasi (jaya)

C3 anyula nE kOritinA rAjanya ninnu dUritinA (jaya)

C4 ninnE nA madi kOra rAma nann(a)layiJcuTa mErA (jaya)

C5 nanu maravaku zubha karamA

ninn(a)nusariJca nA taramA (jaya)

C6 mAk(i)ka(y)evvaru lEru jUDa nIk(i)ka nyayamu gAdu (jaya)

C7 AdariJcanu parAkA(y)I khEdamul(i)kan(e)ndAka (jaya)

C8 viparItamul(e)JcitinO E aparAdhamu jEsitinO (jaya)

C9 vAsi lEd(a)nucu calamO nE jEsina pUjA phalamO (jaya)

C10 nI sari vElpulu lEru rAma nA sari dInulu lEru (jaya)

C11 telupanu evvaru lEdA nA kalavaramulu vina rAdA (jaya)

C12 pAdamulaku vandanamu nA mIdan(E)la dandanamu (jaya)

C13 tALa jAla(y)I raTTu rAma jAlam(E)la ceyyi baTTu (jaya)

C14 nara varul(I) dharalOna nI karuNa lEd(a)naga valenA (jaya)

C15 nEram(e)JcuTaku pOka sari vAralu navvagan(I)ka (jaya)

C16 mAnamu nIdE summi abhimAnamun(E)lukommi (jaya)

C17 pAdamulE gati(y)aNTi kali bAdha taramu gAd(a)NTi (jaya)

C18 chakkani nI rUpamunu gani sokkiti nA hRdayamuna (jaya)

C19 kaTa kaTa pAvana nAma manas(i)Tu tirugani zrI rAma (jaya)

C20 AziJcina nA paini nIk(A)zu niNDa daya rAni (jaya)

C21 nA bhAgyamu nIdErA padmanAbh(A)mara parivAra (jaya)

C22 cAlu cAlu raghuvIra nann(E)lukOrA manasAra (jaya)

C23 rAjita nava maNi bhUSa tyAgarAja vinuta mRdu bhASa (jaya)

Gist

Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people! O King! O Lord rAma! O Lord who causes Auspiciousness! O Lord whose name purifies sins! O Lord with Lotus navel! O Lord who has celestials as His retinue! O Lord raghuvIra! O Lord shining with ornaments studded with precious stones! O Lord well-praised by this tyAgarAja! O Lord who is soft spoken! (1) I whole-heartedly prayed to You considering my body to be Your property. (2) Not finding any refuge, I have come to You exhausted; I desire You alone. (3) Have I sought anyone else or did I slander You? (4) While my mind seeks You alone, does it behove You to make me run around? (5) Please do not forget me; am I capable of conforming to You (to Your standards)? (6) I now have none; it is not fair for You to keep watching further. (7) Why do You show unconcern in being kind to me? How long will this grief last? (8) Have I ever thought any thing which is perverse or have I committed any offence? (9) Is this obstinacy because I am not fit? Or, are these the fruits of the worship performed by me? (10) There is no God equal to You and there is no wretch equal to me. (11) Is there none to communicate to You? Won't You listen to my babble? (12) I salute to Your holy feet; why do You play this trick on me? (13) I am unable to bear this disgrace; why this deception? please hold my hand. (14) Should even pious people say that, in this World, Your mercy is not there? (15) Don't start counting or considering my faults; don't allow my compeers to laugh at me. (16) Isn't my honour Yours indeed? please govern me with affection. (17) Your Feet alone are my refuge because it is not possible for me to undergo the miseries of this kali yuga. (18) Having seen Your charming form, I was enamoured in my heart. (19) Alas! May Your mind be turned towards me too! (20) May You have mercy quickly and abundantly on me who has loved You. (21) My fortune is in Your hands. (22) It is enough; deign to govern me whole-heartedly.

Word-by-word Meaning

P Victory (jaya jaya) to Lord zrI rAghurAma - the Moon (sOma) risen in the Ocean (arNava) called the heart (hRdaya) (hRdayArNava) of the pious people (sajjana)!

C1 I whole-heartedly (sammatamuna) prayed (vEDukonnAnu) to You considering my (nA) body (mEnu) to be (ani) Your (nI) property (sommu) (sommani); Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C2 Not finding (hInuDai) any (other) refuge (gati), I have come (vacciti) to You exhausted (alasi) (hInuDaiyalasi); I desire (kAvalasi) You alone (nIvE). Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

O King (rAjanya)! Have I (nE) sought (kOritinA) anyone else (anyula) or did I slander (dUritinA) You (ninnu)? C3

Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C4 O Lord rAma! While my (nA) mind (madi) seeks (kOra) You alone (ninnE), does it behove (mErA) You to make me run around (alayiJcuTa) (alayiJcuTamErA)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C5 O Lord who causes (karamA) Auspiciousness (zubha) (zubhakaramA)! Please do not forget (maravaku) me (nanu); am I capable (taramA) of conforming (anusariJca) to You (ninnu) (to Your standards) (ninnanusariJca)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C6 I (mAku) (literally we) now (ika) have none (evvaru lEru) (mAkikayevvaru); it is not (gAdu) fair (nyAyamu) for You (nIku) to keep watching (jUDa) further (ika); Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C7 Why do You show unconcern (parAkA) in being kind (AdariJcanu) to me? How long (endAka) will this (I) grief (khEdamulu) last (ika) (khEdamulikanendAka)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C8 Have I ever thought (eJcitinO) any thing which is perverse (viparItamulu) (viparItamuleJcitinO ) or have I committed (jEsitinO) (literally do) any (E) offence (aparAdhamu) (EyaparAdhamu)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C9 Is this obstinacy (calamu) because I am not (lEdanucu) fit (vAsi)? Or, are these the fruits (phalamO) of the worship (pUjA) performed (jEsina) by me (nE)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C10 O Lord rAma! There is no God (vElpulu) equal (sari) to You (nI) and there is no (lEru) wretch (dInulu) equal (sari) to me (nA); Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C11 O Lord! Is there none (evvaru lEdA) to communicate (telupanu) to You? Won't (rAdA) You listen (vina) to my (nA) babble (kalavaramulu)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C12 I salute (vandanamu) to Your holy feet (pAdamulaku); why (Ela) do You play this trick (dandanamu) on (mIdanu) (mIdanEla) me (nA)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C13 O Lord rAma! I am unable (jALa) to bear (tALa) this (I) (jAlayI) disgrace (raTTu); why (Ela) this deception (jAlamu) (jAlamEla)? please hold (baTTu) my hand (ceyyi); Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

Should (valenA) even pious (varulu) people (nara) say that (anaga), in this (I) (varulI) World (dharalOna), Your (nI) mercy (karuNa) is not there C14

(1Edu) (lEdanaga)? Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C15 Don't start (pOka) (literally go) counting or considering (eJcuTaku) my faults (nEramu) (nErameJcuTaku); don't allow (Ika) my compeers (sari vAralu) to laugh (navvaganu) (navvaganIka) at me; Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C16 Isn't my honour (mAnamu) Yours (nIdE) indeed (summI)? please govern (Elukommi) me with affection (abhimAnamuna) (abhimAnamunElukommi); Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C17 Your Feet alone (pAdamulE) are my refuge (gatiyaNTi) because it is not possible (taramu gAdaNTi) for me to undergo the miseries (bAdha) of this kali yuga; Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C18 Having seen (gani) Your (nI) charming (chakkani) form (rUpamu), I was enamoured (sokkiti) in my (nA) heart (hRdayamuna); Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C19 O Lord whose name (nAma) purifies (pAvana) sins! O Lord zrI rAma! Alas (kaTa kaTa)! May Your mind (manasu) be turned (tirugani) towards me (iTu) (literally here) (manasiTu) too! Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C20 May You (nIku) have (rAni) (literally come) mercy (daya) quickly (Azu) (nIkAzu) and abundantly (niNDa) on me (nApaini) who has loved (AziJcina) You; Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C21 O Lord with Lotus (padma) navel (nAbha)! O Lord who has celestials (amara) (padmanAbhAmara) as His retinue (parivAra)! (bhAgyamu) is in Your hands (nIdErA); My (nA) fortune

Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C22 O Lord raghuvIra! It is enough (cAlu cAlu); deign to govern (ElukOrA) me (nannu) (nannElukOrA) whole-heartedly (manasAra); Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

C23 O Lord shining (rAjita) with ornaments (bhUSa) studded with precious stones (nava maNi)! O Lord well-praised (vinuta) by this tyAgarAja! O Lord who is soft (mRdu) spoken (bhASa)! Victory to Lord zrI rAghurAma - the Moon risen in the Ocean called the heart of the pious people!

Notes - C5 - ninnu anusariJca - The purport of this statement, in my humble opinion, is that the 'standards set by zrI rAma are too high to be adhered to by anyone'.

zrI rAma is called maryAda puruSOttama - this may mean two things - one that He never transgressed the limits of morality and two - He set limits for morality, not necessarily transgressing the earlier standards. The privations undergone by the Lord are indeed self-imposed. From the arguments advanced by King dazaratha, Queen kauzalya, bharata, lakSmaNa and even sage vaziSTa and other priests against exile of rAma, it is amply clear that rAma would have been well-justified, by the standards of morality, not to go for exile. But, zrI rAma set new standards for morality I feel that the statement of zrI tyAgarAja 'is it possible for me to conform to Your standards?' indeed brings out the inability of human beings to set such high standards for themselves. But zrI tyAgarAja who had, indeed, set such high standards for himself in his life, should say so, makes one to shudder at the thought of the standards set by zrI rAma. Indeed, a worthy disciple for a worthy preceptor! But, what unique preceptor and what a unique disciple! C21 - amara parivAra - the monkeys (vAnara) who served zrI rAma are born of celestials. C23 - nava maNi - nava ratna - pearl (mauktika), ruby (mANikya), topaz (puSparAga), diamond (vajra), emerald (marakata), lapis lazuli, coral (pavazhaM) , sapphire (indra nIla), gOmEda, cat's eye gem (vaiDUrya).

nI daya galguTE-rItigauLa

In the kRti 'nI daya galguTE' - rAga rItigauLa, zrI tyAgarAja pleads with Lord to have compassion on him.

P nI daya galguTE bhAgyam(a)ni nijamugan(E)la tOcadO

nAda rUpa nIrada sannibha dina nAth(A)nvaya bhUSaNa mRdu bhASaNa (nI)

C1 a-vivEkulaina dAra tanayulan- (a)nudinamunu kalasi bhava sAgaramunu(n)Ida lEka bhayamuna ceyy(a)lasi avan(I)zula gAci sukhamu lEkan(A)yAsamu solasi vividhamulagu nI mAya lOpala tagilina tanak(I)(y)avadhulanu telisi (nI)

C2 vEga lEci tA(n)ati lObhi janula vembaDigA tirigi rOgiyai tA kOrina kOrkelu rOyaka mEnu karagi bhOga bhAgyamula korak(a)nya surula bhU surula kOri tirigi E gatiyu lEka(y)I sukhambul(i)Tl(a)ni tana madini tA(n)erigi (nI)

C3 nAga nAyaka zayan(E)ndu dina nAtha nayana sIt(A)Gka yOgi vandita pad(A)ravinda yuga zaraN(A)kaLaGka rAga lObha mad(A)dula goTTi rakSiJcE birud(A)Gka

tyAgarAja pUjita raghu nAyaka tArakam(a)ni teliyu niz-zaGka (nI)

Gist O Embodiment of nAda! O Lord resembling the rain-cloud! O Adornment of the Solar dynasty! O Lord who is soft spoken! 3. O Lord reclining on zESa! O Lord who has Moon and Sun as eyes! O Lord in whose lap sItA is seated! O Lord whose Lotus feet are worshipped by ascetics! O Refuge of all! O faultless One! (OR O Refuge of faultless people!) O Lord wearing the appellation as being the One who protects by destroying the (internal enemies) desire, coveteousness, arrogance etc! O Lord raghu nAyaka worshipped by this tyAgarAja! O Lord who is undoubtedly perceptible to be the one who carries across the Ocean of Wordly Existence! Why wouldn't it truly occur to people that the real fortune is having Your grace alone? (1) Having mixed every-day with discrimination-less wife and children, (2) having became fatigued due to fear of not being able to swim the Ocean of Worldly Existence, (3) being tired and languishing because of not deriving (expected) comfort by waiting on the Kings, (4) even after knowing that one has these troubles because he is caught in the varied nature of Your delusion, why wouldn't it truly occur to people that the real fortune is having Your grace alone? (5) Getting up early, roaming behind very coveteous persons and thus having became sick, (6) the body having become emaciated being unable to abandon one's desired demands, (7) getting nowhere by wandering after other celestials and brAhmins for wants of pleasures and wealth, why wouldn't it truly occur to people that the real fortune is having Your grace alone, by one-self understanding in one's mind that these comforts are of this nature only ?

Word-by-word Meaning

P Why (Ela) wouldn't it truly (nijamuganu) (nijamuganEla) occur (tOcadO) to people that (ani) the real fortune (bhAgyamu) (bhAgyamani) is having (galguTE) Your (nI) grace (daya) alone?

A O Embodiment (rUpa) of nAda! O Lord resembling (san-nibha) the rain- cloud (nIrada)! O Adornment (bhUSaNa) of the Solar - Lord (nAtha) of Day (dina) - dynasty (anvaya) (nAthAnvaya)! O Lord who is soft (mRdu) spoken (bhASaNa)! Why wouldn't it truly occur to people that the real fortune is having Your grace alone?

C1 Having mixed (kalasi) every-day (anudinamunu) with discrimination- less (a-vivEkulaina) wife (dAra) and children (tanayulu) (tanayulanudinamunu), having became fatigued (ceyyi alasi) (literally hands becoming tired) due to fear (bhayamuna) of not being able (lEka) to swim (Ida) the Ocean (sAgaramunu) (sAgaramununIda) of Worldly Existence (bhava), being tired (AyAsamu) (lEkanAyAsamu) and languishing (solasi) because of not deriving (lEkanu) (expected) comfort (sukhamu) by waiting (gAci) on the Kings - Lords (Izulu) of Earth (avanI) (avanIzulu), even after knowing (telisi) that (anu) one (tanaku) has these (I) troubles (avadhulu) (tanakIyavadhulanu) because he is caught (tagilina) in (lOpala) the varied nature (vividhamulagu) of Your (nI) delusion (mAya),

grace alone? why wouldn't it truly occur to people that the real fortune is having Your

C2 Getting up (lEci) early (vEga) (literally dawn), one (tAnu) roaming (tirigi) behind (vembaDiga) very (ati) (tAnati) coveteous (lObhi) persons (janula) and thus having became sick (rOgiyai), the body (mEnu) having become emaciated (karagi) being unable to abandon (rOyaka) one's (tA) desired (kOrina) demands (kOrkalu), getting nowhere (E gatiyu lEka) by wandering (tirigi) (tirigiyE) after other (anya) celestials (surula) and brAhmins (bhU-surula) for wants (koraku) (korakanya) of pleasures (bhOga) and wealth (bhAgyamula) why wouldn't it truly occur to people that the real fortune is having Your grace alone, by one-self (tAnu) understanding (erigi) in one's (tana) mind (madini) that (ani) these (I) comforts (sukhambulu) are of this nature (iTlu) (sukhambuliTlani) only ?

C3 O Lord reclining (zayana) on zESa - the Chief (nAyaka) of serpents (nAga)! O Lord who has Moon (indu) (zayanEndu) and Sun - Lord (nAtha) of the Day (dina)- as eyes (nayana)! O Lord in whose lap (aGka) sItA (sItAGka) is seated! O Lord whose Lotus (aravinda) feet (pada yuga) (padAravinda) are worshipped (vindita) by ascetics (yOgi)! O Refuge (zaraNa) of all! O faultless One (akaLaMka)! (OR O Refuge of faultless people!) O Lord wearing (aGka) the appellation (birudu) as being the One who protects (rakSiJcE) by destroying (goTTi) the (internal enemies) desire (rAga), coveteousness (lObha), arrogance (mada) etc (Adula) (madAdula)! O Lord raghu nAyaka worshipped (pUjita) by this tyAgarAja! O Lord who is undoubtedly (niz-zaGka) perceptible (teliyu) to be (ani) the one who carries across (tArakamu) (tArakamani) the Ocean of Wordly Existence! why wouldn't it truly occur to people that the real fortune is having Your grace alone?

Notes -

rAmAbhirAma ramaNIya-darbAru

In the kRti 'rAmAbhirAma ramaNIya' - raga darbAru, zrI tyAgarAja pleads with Lord to have compassion on him.

P rAm(A)bhirAma ramaNIya nAma sAmaja ripu bhIma sAkEta dhAma (rA)

C1 vanaja lOcana nI valana(y)alasitini manasuna daya lEdu(y)allADi phalam(E)mi (rA)

C2 manasu celi nIkE marulukonnadi gAni canuvuna ceyi paTTi mamula rakSimpavu (rA)

C3 kOri kOri ninnu koluvaga nI dAri vEr(ai)nadi dhAta vrAl(E)mO (rA)

C4 kamanIyamagu pAnpu gAviJcitin(a)ndu ramiyimpaka nannu racca jEsedavu (rA)

C5 dikku nIv(a)ni nEnu dina dinamunu namma- (y)ekkuva takkuval(a)ndu(y)enaseDu guNam(E)mO (rA)

C6 nIkE daya puTTi nIvu brOvavale

rAk(E)ndu mukha tyAgarAja varada zrI(rA)

Gist O Lord rAma, the delightful One! O Lord with a sweet name! O Terror of the enemy of gajEndra! O Lord residing in ayOdhyA! O Lotus Eyed! O Full-moon Faced Lord! O bestower of boons to this tyAgarAja! I became weary because of You; there is no compassion in Your heart! what is the use of wandering? The maid of my mind has been enamoured by You alone; but, You wouldn't protect me by holding my hand with love. In spite of my serving You with great desire, I do not know whether it is as ordained by brahmA for Your path becoming different. I made a beautiful bed for You; but, instead of enjoying therein, You troubled me. While I believe everyday that You are my refuge, what mentality is this of finding shortcomings in it? You should protect me by having mercy on Your own accord.

Word-by-word Meaning

P O Lord rAma, the delightful (abhirAma) One! O Lord with a sweet (ramaNIya) name (nAma)! O Terror (bhIma) of the enemy (ripu) of gajEndra - the elephant (sAmaja)! O Lord residing (dhAma) in ayOdhyA (sAkEta)!

C1 O Lotus (vanaja) Eyed (IOcana)! I became weary (alasitini) because (valanu) (valanayalasitini) of You (nI); there is no (lEdu) compassion (daya) in Your (nI) heart (manasuna) (literally mind)! what (Emi) is the use (phalamu) (phalamEmi) of wandering (allADi) (lEduyallADi)? O Lord rAma, the delightful One! O Lord with a sweet name! O Terror of the enemy of gajEndra - the elephant! O Lord residing in ayOdhyA!

C2 The maid (celi) of my mind (manasu) has been enamoured (marulukonnadi) by You alone (nIkE); but (gAni), You wouldn't protect (rakSimpavu) me (mamula) by holding (paTTi) my hand (ceyi) with love (canuvuna); O Lord rAma, the delightful One! O Lord with a sweet name! O Terror of the enemy of gajEndra - the elephant! O Lord residing in ayOdhyA!

C3 In spite of my serving (koluvaga) You (ninnu) with great desire (kOri kOri), I do not know (EmO) whether it is as ordained (vrAlu) (literally writing) (vrAlEmO) by brahmA (dhAta) for Your (nI) path (dAri) becoming (ainadi) different (vEru) (vErainadi); O Lord rAma, the delightful One! O Lord with a sweet name! O Terror of the enemy of gajEndra - the elephant! O Lord residing in ayOdhyA!

C4 I made (gAviJcitini) a beautiful (kamanIyamagu) bed (pAnpu) for You; but, instead of enjoying (ramiyimpaga) therein (andu) (gAviJcitinandu), You troubled (racca jEsedavu) me (nannu); O Lord rAma, the delightful One! O Lord with a sweet name! O Terror of the enemy of gajEndra - the elephant! O Lord residing in ayOdhyA!

C5 While I (nEnu) believe (namma) everyday (dina dinamunu) that (ani) You (nIvu) (nIvani) are my refuge (dikku),

what (EmO) mentality (guNamu) is this of finding (enaseDu) shortcomings (ekkuva takkuvalu) (nammayekkuva) in it (andu) (takkuvalanduyenaseDu)? O Lord rAma, the delightful One! O Lord with a sweet name! O Terror of the enemy of gajEndra - the elephant! O Lord residing in ayOdhyA!

C6 You (nIvu) should protect (brOvavale) me by having (puTTi) (literally arise) mercy (daya) on Your own accord (nIkE); O Full-moon (rAkA indu) (rAkEndu) Faced (mukha) Lord! O bestower of boons (varada) to this tyAgarAja! O Lord zrI rAma, the delightful One! O Lord with a sweet name! O Terror of the enemy of gajEndra - the elephant! O Lord residing in ayOdhyA!

Notes- P - sAmaja ripu bhIma sAkEta dhAma - In all the books other than TKG, this line is given as part of Pallavi. In the book of TKG, this line is given as Anupallavi. This needs to be checked. Any suggestions ??? C1 - nI valanayalasitini - daya lEduyallADi - this is how it is given in all the books other than that of TKG, wherein these are given as 'nI valanayasiti nI' - 'daya lEdu mallADi'. These need to be checked. Any suggestions ??? C2 - manasu - baTTi mamula rakSimpavu - this is how it is given in all the books other than that of TKG, wherein these are given as 'manasuna' - 'baTTi mamu rakSimpumu'. 'manasuna' is not correct usage in the present context. 'rakSimpumu' is not in keeping with the wordings of other caraNas. These need to be checked. Any suggestions ??? C3 - vrAlEmO - this is how it is given in all the books other than that of TKG, wherein it is given as 'vrAtEmO'. 'vrAlEmO' seems to be more appropriate. This needs to be checked. Any suggestions ??? C4 - jEsedavu - this is how it is given in all the books other than that of TKG, wherein it is given as 'jEsEvu'. 'jEsedavu' seems to be more appropriate. This needs to be checked. Any suggestions ??? C5 - ekkuva - this is how it is given in all the books other than that of TKG, wherein it is given as 'ekku'. 'ekkuva' is the appropriate word. This needs to be checked. Any suggestions ??? C5 - enaseDu - enayu - In the books of CR and TSV/AKG, this has been translated as 'consider' 'find' (shortcomings). However, the telugu word does not have such a meaning. The nearest meaning that could be given to the word is 'associate'. As the meaning 'find' may not have any change in the sense, the same has been adopted. Any suggestions ???

rAma lObhamEla-darbAru

In the kRti 'rAma lObhamEla' - rAga darbAru, zrI tyAgarAja pleads with the Lord to have compassion on him.

P rAma lObham(E)la nanu rakSiJcupaTla nIk(i)nta zrI (rAma)

A sOm(A)rka lOcana suguNa sutrAm(A)dul(e)lla navvarA (rAma)

C1 zaraN(a)nukonna kAk(A)suruni rAvaNuni sOdaruni brOva lEdA saraguna karini gAcina zrI(rAma)

C2 gati lEni vELa draupadi vEgamE kRSNA(y)ana ati prEmatO vEJcEsina mati nED(e)ndu pOyenO (rAma)

C3 DEgakai mEn(o)saGgu rAghav(A)nvayamuna bAga janmiJcina tyAgarAja nuta zrI(rAma)

Gist O Lord zrI rAma! O Lord of virtues who has Moon and Sun as his Eyes! O Lord who saved gajEndra immediately! O Lord zrI rAma - praised by this tyAgarAja - born nicely in the race of rAghava whose king (zibi) offered his body to a falcon! Why so much miserliness for You when it comes to protecting me? Won't indra and all othes deride? Didn't You protect the crow demon and vibhIShaNa who sought refuge in You? Where has that mind vanished today which condescended to come quickly, with much love, when draupadi, left with no other resort, called 'kRSNA'?

Word-by-word Meaning

P O Lord zrI rAma! Why (Ela) so much (inta) miserliness (lObhamu) (lObhamEla) for You (nIku) (nIkinta) when it comes to protecting (rakSiJcupaTla) me (nanu)?

A O Lord of virtues (suguNa) who has Moon (sOma) and Sun (arka) (sOmArka) as his Eyes (lOcana)! Won't indra (sutrAma) (literally one who protects well) and all (ella) othes (Adulu) (sutrAmAdulella) deride (navvarA)? O Lord zrI rAma! Why so much miserliness for You when it comes to protecting me?

C1 Didn't (lEdA) You protect (brOva) the crow (kAka) demon (asura) (kAkAsuruni) and vibhISaNa - the brother (sOdaruni) of rAvaNa - (rAvaNuni) who sought (anukonna) refuge (zaraNu) (zaraNanukonna) in You? O Lord who saved (gAcina) gajEndra - the elephant (karini) immediately (saraguna)! O Lord zrI rAma! why so much miserliness for You when it comes to protecting me?

C2 Where (endu) has that mind (mati) vanished (pOyenO) (literally gone) today (nEDu) (nEDendu) which condescended to come (vEJcEsina) quickly (vEgamE) with much (ati) love (prEmatO) when (vELa) draupadi, left with no (lEni) other resort (gati), called (ana) 'kRSNA' (kRSNAyana)? O Lord zrI rAma! Why so much miserliness for You when it comes to protecting me?

C3 O Lord zrI rAma - praised (nuta) by this tyAgarAja - born (janmiJcina) nicely (bAga) in the race (anvayamuna) of rAghava (rAgavAnvayamuna) whose king (zibi) offered (osaGgu) his body (mEnu) (mEnosaGgu) to a falcon (DEgakai)! why so much miserliness for You when it comes to protecting me?

Notes -

C1 - kAkAsura - zrImad vAlmIki rAmAyaNa - sundara kANDa - Chapter 38 refers.

Chapter 18 refers. C1 - vibhISaNa - zrImad vAlmIki rAmAyaNa - yuddha kANDa

C2 - draupadi - mahAbhArataM - Book 3 - vana parva - draupadi haraNa parva - Chapter 261 refers. C3 - DEgakai - The following verse from zrImad-vAlmIki rAmAyaNa, ayOdhyA kANDa, Chapter 12 refers -

zaibya: zyEnakapOtIyE svamAMsaM pakSiNE dadau | alarkazcakSuSI dattvA jagAma gatimuttamAM | 43|

kaikEyi spoke to King dazaratha - "In the course of dispute between hawk and a dove (who were no other than Indra, the ruler of Gods, and the God of fire respectively) the ruler of the zibis gave away his own flesh to the bird (which would not be satisfied otherwise); and, parting with his own eyes, King alarka attained to the highest destiny."

The story is also found in mahAbhArataM - vana parva - tIrtha yAtra parva - Chapters 130, 131. where it refers to King uzInara and not 'zibi'. For full story, please visit web sites - http://www.sacred-texts.com/hin/m03/m03130.htm and http://www.hinduism.co.za/doing.htm#The%20Story%200f%20King%20Sibi For Chinese and Japanese version of the story, please visit website - http://www.salagram.net/VWHChinaJapanKorea.html

In zrImad vAlmiki rAmAyaNa, the name of 'uzInara' or 'zibi' is not found in the raghu dynasty chart read out by sage vasiSTha before the marriage of zrI rAma (bAlakANDa - Chapter 70 refers). However, zrI rAma mentions a different story of falcon and dove as an example in support of his decision for accepting vibhISaNa's surrender. (yuddha kANDa - Chapter 18, verses 24-25 refers). http://www.valmikiramayan.net/yuddha/sarga18/yuddha_18_frame.htm In zrImad bhAgavataM, the name of King zibi is mentioned as one of great bhAgavata - ibid - Book 2 - Chapter 7, verse 45.

aDigi sukhamu-madhyamAvati

In the kRti 'aDigi sukhamu' - rAga madhyamAvati, zrI tyAgarAja pleads for compassion on him.

P aDigi sukhamul(e)vvar(a)nubhaviJcirirA Adi mUlamA rAma

A saDalani pApa timira kOTi sUrya sArvabhauma sAras(A)kSa sad-guNa ninn(aDigi)

C1 AzrayiJci varam(a)Digina sIta aDaviki pOnAye Azara haraNa rakkasi(y)iSTamaDugan- (a)puDE mukku pOye O rAma ninn(aDigi)

C2 vAsiga nArada mauni varam(a)Duga vanita rUpuD(A)ye AsiJci durvAsuD(a)nnamaDuga apuDE mandamAye O rAma ninn(aDigi)

C3 sutuni vEDuka jUDa dEvaki(y)Duga yazOda jUDanAye satul(e)lla rati bhikSam(a)Duga vAri vAri patula vIDanAye O rAma ninn(aDigi)

C4 nIkE daya puTTi brOtuvO brOvavO nI guTTu bayalAye sAkEta dhAma zrI tyAgarAja nuta svAmi ETi mAya O rAma ninn(aDigi)

Gist O Lord rAma, the primitive cause! O Lord who is like a crore Suns in destroying the darkness of clinging sins! O Sovereign Lord of the Universe! O Lotus Eyed! O Virtuous One! O Slayer of demons! O Lord residing at ayOdhyA praised by this tyAgarAja! Has anyone ever enjoyed comforts by entreating You? (1) Being dependent on You, sItA, who asked a boon, had to go to the forest; (2) when zUrpanakha, the demoness asked You to fulfill her desire (of being wife), then and there she lost her nose; (3) when the famous sage nArada asked for a boon (to know the nature of mAyA), he happened to attain the form of a woman; (4) when sage durvAsa asked (the pANDavas) desiring food, then and there he lost appetite; (5) whereas dEvaki desired to behold the spectacle (of child-hood sports) of her son, it was yazOda who happened to behold Him; (6) when all gOpis asked for union with the Lord, they had to abandon their respective husbands I do not know whether You on Your own accord would have grace and whether You would protect me or not; Your secrets have been exposed; what kind of delusion is this?

Word-by-word Meaning

P O Lord rAma, the primitive (Adi) cause (mUlamA)! Has anyone (evvaru) ever enjoyed (anubhaviJcirA) comforts (sukhamulevvaranubhaviJcirirA) by entreating (aDigi) You? (sukhamulu)

A O Lord who is like a crore (kOTi) Suns (sUrya) in destroying the darkness (timira) of clinging (saDalani) (literally which does not fall off) sins (pApa)! O Sovereign Lord of the Universe (sArvabhauma)! O Lotus (sArasa) Eyed (akSa) (sArasAkSa)! O Virtuous One (sadguNa)! O Lord rAma, the primitive cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

C1 Being dependent (AzrayiJci) on You, sItA who asked (aDigina) a boon (varamu) (varamaDigina), had to go (pOnAye) to the forest (aDaviki); O Slayer (haraNa) of demons (Azara)! When zUrpanakha the demoness (rAkkasi) asked (aDuga) You to fulfill her desire (iSTamu) (rakkasiyiSTamaDuga) (of being wife), then and there (apuDE) she lost (pOye) her nose (mukku); O Lord rAma, the primitive cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

C2 When the famous (vAsiga) sage (mauni) nArada asked (aDuga) for a boon (varamu) (varamaDuga) (to know the nature of mAyA), he happened to attain (Aye) the form (rUpuDu) (rUpuDAye) of a woman (vanita); when sage durvAsa (durvAsuDu), asked (aDuga) (the pANDavas)

(mandamAye); desiring (AsiJci) food (annamu), then and there (apuDE) he lost appetite

O Lord rAma, the primitive cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

C3 Whereas dEvaki desired (aDuga) (dEvakiyaDuga) to behold (jUDa) the spectacle (vEduka) (of child-hood sports) of her son (sutuni), it was yazOda who happened to behold (jUDanAye) Him; When all (ella) gOpis (satulu) (satulella) (literally virtuous women) asked (aDuga) for union (rati bikSamu) (bikSamaDuga) (literally amorous play) with the Lord, they had to abandon (vIDanAye) their respective (vAri vAri) husbands (patula); O Lord rAma, the primitive cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

C4 I do not know whether You on Your own accord (nIkE) would have (puTTi) grace (daya) and whether You would protect (brOtuvO) me or not (brOvavO) (literally not protect); Your (nI) secrets (guTTu) have been exposed (bayalAye); O Lord (svAmi) residing (dhAma) at ayOdhyA (sAkEta) praised (nuta) by this tyAgarAja! What kind of (ETi) delusion (mAya) is this? O Lord rAma, the primitive cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

Notes - C1 - sIta aDaviki pOnAye - In the kRti 'sari evvarE mA jAnaki', zrI tyAgarAja extols sIta for the courage she showed in going to the forest in the following words -

vanamandu bhayaGkaramaina tAvuna niltunani manasu telisi kanakAGgiyandanduna rAja sukhambunu kalga jEsitivE tyAgarAja nutE

"Having deliberately taken a decision to remain in the terrible forest abode, You brought such impossible royal pleasures to your spouse."

Therefore, what zrI tyAgarAja means by 'she had to go to forest', may be the banishment of sItA. Though there is doubt about the authenticity of uttara kANDa - whether it is indeed part of vAlmIki rAmAyaNa, the following verses from Chapter 42 of uttara kANDa are relevant -

tapOvanAni puNyAni draSTumicchAmi rAghava gaGgAtIrOpaviSTAnAmRSINAmugratejasAM || phalam UlAzinAM dEva pAdamUlESu vartituM ESa mE parama: kAmO yanmUlaphalabhOjinAM || 33,34 ||

sItA said - "O rAghava! I wish to visit the holy penance-groves and to stay, O Lord! at the feet of sages, endowed with an overwhelming effulgence living on the banks of the gaGgA, and living only on fruits and (edible) roots."

This entreaty was, perhaps, an excuse for sending sItA to the forest on banishment.

C1 - rakkasi mukku pOye - episode of zUrpanakha - zrImad vAlmIki rAmayaNa - AraNya kANDa, Chapters 17 and 18 refers. C2 - nArada - vanita rUpuDu - sage nArada becomes a woman being caught in the web of mAyA - For complete story, please refer to dEvi

bhAgavatam - 6th Book - Chapters 28 and 29 - Please visit the web site for the story - http://www.sacred-texts.com/hin/db/dbo3.htm - (6th Book - 28,29) C2 - durvAsuDu annamaDaga - this refers to episode of sage durvAsa along with his great number disciples visited pANDavas at the behest of duryOdhana. mahAbhArata - vana parva - draupadi haraNa parva - Section 261 (CCLXI) refers. For a brief of the story, please visit web site- http://www.suite101.com/article.cfm/mythology from india/97554 C3 - dEvaki - "The Balakrishna temple at Udupi enshrines an image of Krishna believed to have been made by the divine architect Viswakarma. Legend has it that Krishna's mother Devaki and his wife Rukmini wished to enjoy his childhood pranks, at the end of the Dwapara yuga. The divine architect Viswakarma then created this image of Krishna bearing a churn in his right hand and a string in his left. Rukmini worshipped this image every day." http://www.templenet.com/Karnataka/udupi.html http://www.rukminiresidency.com/in_around.html C3 - yaSoda who could not see the marriage of her son kRSNa, in the next birth becomes 'vakulA dEvi' and arranges the marriage of Lord SrInivAsa at tirumala. Please visit the website for full story - http://www.ibiblio.org/sripedia/ramanuja/archives/apr05/msg00041.html For pictures of SrinivAsa kalyANam visit - http://www.tirumala.org/maintemple_kalyanamstart.htm C3 - patula - this is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'putulella'. This needs to be checked. Any suggestions ??? C3 - patula vIDanAye - In response to query of parIkSit, sage zuka tells him the following (among other things) (zrImad-bhAgavataM, Book 10, Chapter 33 refers) - "Deluded by His mAya the men of vraja did not regard zrI kRSNa with jealousy; (for) each of them took his womenkind to be present by his side." (38) In an earlier episode brahmA, in order to find out who kRSNa indeed was, steals cows, calves and cowherds and hides them for one year. During that period, kRSNa becomes all the cows, their calves and cowherds and returns home, Himself driving the cattle - zrImad-bhAgavataM, Book 10, Chapter 13 refers.

sarasIruhAnana-mukhAri

In the kRti 'sarasIruhAnana rAma' - rAga mukhAri, zrI tyAgarAja pleads with Lord to protect him so that he could desist from the company of wicked people.

P sarasIruh(A)nana rAma samayamu brOva cid-ghana

A para bhAmalan(A)ziJci(y)annamiDi pagalu rEyi sarasam(A)DuvArin(o)lla (sara)

C brAhmaNikamu bAya nIcula bratuk(A)yen(a)di gAka(y)I kalilO brahmam(ai)na mATalu nErcukoni baragEr(a)yya tyAgarAja nuta (sara)

Gist O Lotus Faced Lord rAma! O pure intellect or consciousness! O Lord praised by this tyAgarAja!

It is time to protect me so that I may detest those who, coveting others' wives, provide for them, and indulge in frolicks with them day and night. As they abandoned the right method of living stipulated for brahmins, their way of life has become that of mean people; further, in this kali yuga, people flourish having learnt vocabulary connected with Supreme Lord.

Word-by-word Meaning

P O Lotus (sarasIruha) Faced (Anana) (sarasIruhAnana) Lord rAma! It is time (samayamu) to protect (brOva) me, O pure (ghana) (literally dense) intellect or consciousness (cid) (cid-ghana)!

A O Lotus Faced Lord rAma! O pure intellect or consciousness! It is time to protect me so that I may detest (olla) those (vArini) who - coveting (AziJci) others' (para) wives (bhAmalanu),

feed), and provide for them (annamiDi) (bhAmalanAziJciyannamiDi) (literally

indulge (ADu) in frolicks (sarasamu) (sarasamADuvArinolla) with them day (pagalu) and night (rEyi).

C As they abandoned (bAya) the right method of living stipulated for brahmins (brAhmaNikamu), their way of life (bratuku) has become (Ayenu) that of mean people (nIcula); further (adi gAka) (bratukAyenadi) O Lord (ayya)! in this (I) (gAkayI) kali yuga, people flourish (baragEru) (baragErayya) having learnt (nErcukoni) vocabulary (mATalu) connected with (aina) Supreme Lord (brahmamu) (brahmamaina); O Lord praised (nuta) by this tyAgarAja! O Lotus Faced Lord rAma! It is time to protect me; O pure intellect or consciousness!

Notes - P - cid-ghana - This refers to paramAtma - the Supreme Self as 'dense or pure consciousness or intellect or knowledge'. A - rEyi - It is given as 'rEyu' in all the books. Here, the word means 'night'. Therefore, 'rEyi' is the correct word because 'rEyu' has a different meaning than 'night'. The plural of 'rEyi' is 'rElu'. This needs to be checked. Any suggestions ??? C - brAhmaNika - In mahAbharata, Anusasana Parva (Book 13), Section 141 onwards, there is an interesting conversation between Lord mahAdEva, umA and nArada on thee duties pertaining to the four varNas. Please visit the site for full text - http://www.sacred-texts.com/hin/m13/m13b105.htm The duties of brahmins are stipulated in manu smRti, Chapter 4 - Please visit the web-site for complete translation of manu smRti - http://www.sacred-texts.com/hin/manu/manu04.htm C - brahmamaina mATala - This is a stinging indictment of those who freely use the word 'brahman' without ever trying to know the true meaning, leave alone practising such methods which are conducive to spiritual progress.

rAma rAma rAma sItA-husEni

In the kRti 'rAma rAma rAma sItA' - rAga husEni, zrI tyAgarAja pleads with the Lord to have compassion on him.

P rAma rAma rAma sItA rAmaNa pApa haraNa

C1 centa rAka(y)uNDuT(e)vari celimi niNDu kalimi (rAma)

C2 manam(E)cedam(a)nucu(y)inta madamA kAma damA (rAma)

C3 nanu vinA gati evvar(a)nucu nagavO lEka biguvO (rAma)

C4 zazi mukha nann(E)cunadi yazamA nAdu vazamA (rAma)

C5 karuNa jUtun(a)nucu palka karavA brOva baruvA (rAma)

C6 rAmA(y)ani moral(i)Da madi rAyA dEva rAyA (rAma)

C7 inni vinnapamulaku madi(y) inuma mATa vinumA (rAma)

C8 lEmi telpa peddal(e)varu lErA nIdu pOrA (rAma)

C9 uNDinanu ninnu pOli(y)undurE(y)ADukondurE (rAma)

C10 bhaLi bhaLi tana karmam(e)nta balamO lEka calamO (rAma)

C11 valaci pADi(y)inta palka valenA tALa galanA (rAma)

C12 ila rakSaNa sEya lEni kulamA vyAkulamA (rAma)

C13 vazamu kAdu tyAgarAja varada kunda su-rada (rAma)

Gist O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins! O Vanquisher of desires! O Moon Faced! O Lord of celestials! O Bestower of Boons on this tyAgarAja! O Lord with very beautiful teeth like jasmine flowers!

(1) Your remaining without coming near me is because of whose great wealth of friendship? (2) Do You pride much that You have deceived me? (3) Are You derisively laughing as to who else is his refuge, otherwise is it reticence? (4) Is it glory to You to deceive me? Is there anything in my capacity? (5) Is it scarce even to say that You would show mercy, or is it a burden to protect me? (6) As I beseech You chanting Your names, is Your mind stony that it does not move? (7) In spite of so many appeals, is Your mind made of iron that it does not melt? Please listen to my words. (8) Are there no elders to inform You about my poverty, or is it a harassment by You? (9) Even if there are elders, they also would resemble You and would slander me. (10) Wonderful! How powerful is my fate, or is it obstinacy on Your part? (11) Is it necessary that I should tell this much singing lovingly? Can I withstand this misery? (12) Is Your dynasty one such which does not protect anyone on the Earth, or are you perplexed? (13) It is no more in my capacity.

Word-by-word Meaning

P O Lord rAma rAma rAma! O Delighter (ramaNa) of sItA! O Destroyer (haraNa) of sins (pApa)!

C1 Your remaining (uNDuTa) without coming (rAka) (rAkayuNDuTevari) near (centa) me is because of whose (evari) great (niNDu) wealth (kalimi) of friendship (celimi)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C2 O Lord Vanquisher (damA) of desires (kAma)! Do You pride (madamO) much (inta) that (anucu) 'I (manamu) have deceived (Ecedamu) him' (manamEcEmanucuyinta) (Do You pride that You have deceived me)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C3 Are You (derisively) laughing (nagavO) that (anucu) 'Who (evvaru) (evvaranucu) is the refuge (gati) other than (vinA) me (nanu)'; otherwise (lEka) is it reticence (biguvO)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C4 O Moon (zazi) Faced (mukha)! Is it glory (yazamA) to You to deceive (Ecunadi) me (nannu) (nannEcunadi)? Is there anything in my (nAdu) capacity (vazamA)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C5 Is it scarce (karavA) even to say (palka) that (anucu) 'I shall show (jUtunu) (jUtunanucu) mercy (karuNa)' ? Or, is it a burden (baruvA) to protect (brOva) me? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C6 O Lord (rAyA) of celestials (dEva)! As I beseech (moraliDa) You chanting (ani) 'rAmA' (rAmAyani), is Your mind (madi) stony (rAyA) (that it does not move)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C7 In spite of so many (inni) appeals (vinnapamulaku), is Your mind (madi) made of iron (inumA) (madiyinumA) (that it does not melt)? Please listen (vinumA) to my words (mATa); O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C8 Are (evaru) there no (lErA) elders (peddalu) (peddalevaru) to inform (telpa) You about my poverty (lEmi)? Or is it a harassment (pOrA) by You (nIdu)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C9 Even if there are (uNDinanu) (elders), they also would resemble (pOli undurE) You (ninnu) and they would slander (ADukondurE) (pOliyundurEyADukondurE) me! O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C10 Wonderful (bhaLi bhaLi)! How powerful (balamO) is my (tana) fate (karmamu) (karmamenta)! Or (lEka), is it obstinacy (calamO) on Your part? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C11 Is it necessary (valenA) that I should tell (palka) this much (inta) singing (pADi) lovingly (valaci)? Can I (galanA) withstand (tALa)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C12 Is Your dynasty (kulamA) one such which does not (sEya lEni) protect (rakSaNa) anyone on the Earth (ila) or are you perplexed (vyAkulamA)? O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

C13 O Bestower of Boons (varada) on this tyAgarAja! O Lord with very beautiful teeth (su-rada) like jasmine flowers (kunda)! It is no more (kAdu) in my capacity (vazamu); O Lord rAma rAma rAma! O Delighter of sItA! O Destroyer of sins!

Notes - General - The order of the caraNas is as given in the books of CR and ATK because they are given in a logical order, whereas in the books of TKG and TSV/AKG, the order is haphazard. This needs to be checked. Any suggestions ??? General - The words 'celimi' 'kalimi' (C1), 'manamEcedamanucu' (C2), 'nannEcunadi' (c4), 'balka' (C5) are as given in the books of CR and ATK as these are the appropriate telugu forms of the words. These need to be checked. Any suggestions ??? General - The words 'lErA', 'pOrA' (C8), 'varada', 'surada' (c13) are as given in the books of CR and ATK, whereas in the books of TKG and TSV/AKG, these are given as 'lErO', 'pOrO' (C8), 'varadA', 'suradA' (C13). These need to be checked. Any suggestions ??? C1 - celimi niNDu kalimi - great wealth of friendship - In my humble opinion, zrI tyAgarAja implies sItA or may Lord ziva. Therefore, the words 'celimi' and 'kalimi' are not to be translated separately. Accordingly, the version 'celimO', 'kalimO' do not seem appropriate. Even otherwise, the form of the words are not proper telugu forms - it should be 'celimiyO', 'kalimiyO' and not as given in the books. Any suggestions ???

enduku nirdaya-harikAmbhOji

In the kRti 'enduku nirdaya' - rAga harikAmbhOji, zrI tyAgarAja pleads with Lord to show mercy.

P enduku nirdaya evar(u)nnArurA

A indu nibh(A)nana ina kula candana (enduku)

C1 parama pAvana parimaL(A)pa ghana (enduku)

C2 nE para dEzi bApavE gAsi (enduku)

C3 uData bhakti kani ubbatillaga lEdA (enduku)

C4 zatrula mitrula samamuga jUcE nIk(enduku)

C5 dharalO nIvai tyAgarAjupai (enduku)

Gist O Lord with face resembling the moon! O The Most Excellent of the Solar Dynasty! O Supremely Holy! O Lord with Fragrant limbs! Didn't You swell seeing the devotion of the squirrel? I have no abode; deign to relieve my distress. You look at friends and foes with equanimity; You being everywhere in the Earth, why this mercilessness on this tyAgarAja? Who else is there?

Word-by-word Meaning

P Why (enduku) this mercilessness (nirdaya)? Who (evaru) else is there (unnArurA) (evarunnArurA)?

A O Lord with face (Anana) resembling (nibha) (nibhAnana) the moon (indu)! O The Most Excellent (candana) of the Solar (ina) Dynasty (kula)! why this mercilessness? Who else is there?

C1 O Supremely (parama) Holy (pAvana)! O Lord with Fragrant (parimaLa) limbs (apaghana) (parimaLApaghana)! why this mercilessness? Who else is there?

C2 I (nE) have no abode (para dEzi) (literally an alien); deign to relieve (bApavE) my distress (gAsi); why this mercilessness? Who else is there?

of the squirrel (uData)? C3 Did You not (lEdA) swell (ubbatillaga) seeing (kani) the devotion (bhakti)

why this mercilessness? Who else is there?

C4 Why this mercilessness for You (nIku) who looks at (jUcE) friends (mitrula) and foes (zatrula) with equanimity (samamuga)? Who else is there?

C5 You being everywhere (nIvai) in the Earth (dharalO), why this mercilessness on this tyAgarAja (tyAgarAjupai)? Who else is there?

Notes - C1 - parimaLa apaghana - In this connection, the following quote is relevant - Source - 'Practice of Brahmacharya' by Swami Sivananda - downloadable book from website - http://sivanandaonline.org/graphics/EBOOKS/swami sivanandaji/introduction html "The body of a man who is truly an Oordhvaretas has the scent of a lotus. A man who is not a Brahmachari, in whom gross semen is formed, may, on the other hand, smell like a buck goat."

C3 - uData bhakti - the devotion of squirrel - its contribution in building the bridge across the ocean. This episode is not found in zrImad vAlmIki rAmAyaNaM. However, it is a folklore in Tamil Nadu and it is found in the works of the great vaiSNavaite Saint tirumazhisai AzhvAr - source - http://www.ramanuja.org/sv/ramayana/vn-ramayana1.html

zrI rAma zrI rAma-zahAna

In the kRti 'zrI rAma zrI rAma' - rAga zahAna, zrI tyAgarAja pleads with the Lord to protect him.

P zrI rAma zrI rAma zrI manOharamA

C1 ElarA nI daya int(ai)na rAd(a)ya (zrI)

C2 cAladA sadaya sAmi tALad(a)ya (zrI)

C3 ippuDE lEd(a)Ta ikanu brOtuv(a)Ta (zrI)

C4 eppuDO kaTa kaTa ika dayALuv(a)Ta (zrI)

C5 iGka(y)I marmamA idi nIku dharmamA (zrI)

C6 paGkaja vadanamA bAguga jUDumA (zrI)

C7 E janma pApamO evvari zApamO (zrI)

C8 EnATi kOpamO neriya nA pApamO (zrI)

C9 ennALL(I) dInata idi nIku yOgyatA (zrI)

C10 paliki boGkav(a)Ta parama zAntuDav(a)Ta (zrI)

C11 bhakta kAntuD(a)Ta padma nEtruD(a)Ta (zrI)

C12 sarvamu nIv(a)Ta satya rUpuD(a)Ta (zrI)

C13 rAga virahita tyAgarAja nuta (zrI)

Gist O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI! O Kind hearted! O Lotus Faced! O Lord bereft of desires! O Lord praised by this tyAgarAja! You are stated not to fail in Your word; You are stated to be very tranquil; You are stated to be the husband of the devotees; You are stated to be Lotus Eyed; You are stated to be everything; You are stated to be embodiment of truth. Why wouldn't You have even a little compassion? Isn't it enough? It is not possible to bear. (You say) You wouldn't show mercy now itself; (You say) You would protect later on. Alas! I do not know, when; yet You are called Merciful Lord. Why this secrecy even now? Is it justified for You? Please look at me well. I know not this to be the sin commited by me in which birth; or, I know not whose curse it is. I know not this to be anger of which period; or, I know not whether it is due to much sin of mine. How long is this pitiable state? Does it behove You?

Word-by-word Meaning

P O Lord zrI rAma! zrI rAma! O Lord who has stolen (haramA) the heart (manas) (literally mind) (manOharamA) of lakSmI (zrI)!

C1 O Lord (aya)! Why (ElarA) wouldn't You have (rAdu) (literally come) (rAdaya) even (aina) a little (inta) (intaina) compassion (daya)? O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C2 O Kind hearted (sadaya)! Isn't it enough (cAladA)? O Lord (sAmi)! O Lord (aya)! It is not possible to bear (tALadu) (tALadaya); O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C3 & 4 (You say) You wouldn't (lEdaTa) show mercy now itself (ippuDE); (You say) You would protect (brOtuvaTa) later on (ikanu); Alas (kaTa kaTa)! I do not know, when (eppuDO); yet (ika) You are called Merciful Lord (dayALuvaTa); O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C5 Why this (I) secrecy (marmamA) even now (iGka) (iGkayI)? Is it (idi) justified (dharmamA) (literally righteous conduct) for You (nIku)? O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C6 O Lotus (paGkaja) Faced (vadanamA)! Please look (jUDumA) at me well (bAguga);

O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C7 I know not this to be the sin (pApamO) commited by me in which (E) birth (janma); or, I know not whose (evvari) curse (zApamO) it is. O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C8 I know not this to be anger (kOpamO) of which period (EnATi); or, I know not whether it is due to much (neriya) sin (pApamO) of mine (nA); O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C9 How long (ennALLu) is this (I) pitiable state (dInata)? Does it (idi) behove (yOgyatA) You (nIku)? O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C10 You are stated (aTa) not to fail (boGkavu) (bOGkavaTa) in Your word (paliki) (literally having uttered); You are stated (aTa) to be very (parama) tranquil (zAntuDu) (zAntuDaTa); O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C11 You are stated (aTa) to be the husband (kAntuDu) (kAntuDaTa) of the devotees (bhakta); You are stated (aTa) to be Lotus (padma) Eyed (nEtruDu) (nEtruDaTa); O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C12 You (nIvu) are stated (aTa) (nIvaTa) to be everything (sarvamu); You are stated (aTa) to be embodiment (rUpuDu) (rUpuDaTa) of truth (satya); O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

C13 O Lord bereft (virahita) of desires (rAga)! O Lord praised (nuta) by this tyAgarAja! O Lord zrI rAma! zrI rAma! O Lord who has stolen the heart of lakSmI!

Notes - General - caraNas 4 and 5 are as given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, these caraNas are reversed. From the flow of the kRti, the order given in the book of CR and ATK seem to be appropriate. This needs to be checked. Any suggestions ??? C1 - rAdaya - This is how it is given in the books of TKG and TSV/AKG; in the book of CR, it is given as 'rAdayA'. This should be split as 'rAdu+aya' or 'rAdu+ayA'. Here, this word 'aya' or 'ayA' means 'ayya'. But the form of the word 'aya' or 'ayA' is not clear. The same usage is found in the kRti 'rAmacandra' rAga suraTi also. This needs to be checked. Any suggestions ??? C2 - sAmi - this is how it is how it is given in the books of TKG and TSV/ AKG. However, in the books of CR and ATK, this is given as 'svAmi'. This needs to be checked. Any suggestions ??? C2 - tALadaya - This is how it is given in the books of TKG and TSV/AKG; in the book of CR, it is given as 'tALadayA'. Please see remarks on 'rAdayA' (C1) given above. This needs to be checked. Any suggestions ??? C4 - marmamA - This is how it is given in the books of CR and ATK. In the book of TKG and TSV/AKG, this is given as 'karmamA'. This needs to the checked. Any suggestions ??? C8 - neriya - there is doubt about this word. In my humble opinion, this should be 'neraya' meaning 'much'; it has been translated accordingly. This needs to be checked. Any suggestions ???

karuNA jaladhi-kEdAragauLa

In the kRti 'karuNA jaladhi' - rAga kEdAragauLa, zrI tyAgarAja pleads with the Lord to have compassion on him. P karuNA jaladhi dAzarathi kamanIya suguNa nidhi

A taruN(A)ruNa nibha caraN(A)sura mada haraN(A)zrita jana zaraN(A)dbhuta guNa (karuNA)

C1 manavini vinaka yOcana jEsitE nE vinan(a)yya zrI rAma O parama pAvana tAraka nAma suguNa dhAma janaka tanay(A)vana catur-mukha janaka janaka vacana su-pari- pAlanamu jEsina vanaja lOcana sanaka nuta mA dhanamu nIvE (karuNA)

C2 sura muni vara nuta sarasamutO nannu karuNiJcitE nIdu taNDri sommu veravaka pO nEradu enduku vAdu hari gaN(A)dhipa paricar(A)gama cara parAtpara taramu kAd(i)ka caraNa bhakti vitaraNamugan(I) taruNam(i)di zrI kara dhar(A)dhipa (karuNA)

C3 dhana madamunan(u)NDu manujula nEnu yAcana sEyaga lEnurA tyAgarAja vinuta ghRNA sAgara samIra tanaya sEvita dhanada nuta sajjana manOhara ghana rava svara manasu cAlA vinadurA(y)I tanuvu nId(a)ni vinuti jEseda (karuNA)

Gist O Son of King dazaratha - the Ocean of Compassion! O Lovable Ocean of virtues! O Lord whose feet resembles the (redness of) early dawn! O Destroyer of the arrogance of demons! O refuge of the dependent people! O Lord with wonderful qualities! O Lord zrI rAma! O Supremely Holy! O Lord whose name carries one across the Ocean of Worldly Existence! O Abode of virtues! O Protector of sItA! O Father of brahmA! O Lotus Eyed who carried out well the word of (His) father! O Lord praised by sage sanaka! O Lord praised by blessed bRhaspati! (OR O Lord well praised by celestials and sages)! O Lord who is attended by sugrIva! O Lord indwelling in the zAstras! O Supreme Lord who is beyond everything! O Lord who causes prosperity! O Ruler of Earth (Or O Consort of bhU-dEvi)! O Lord praised by this tyAgarAja! O Ocean of Mercy! O Lord worshipped by AJjanEya! O Lord praised by kubEra! O Lord who steals the heart of virtuous people! O Lord whose voice is like (majesty of) thunder of rain-cloud! I shall not agree if You keep pondering without listening to my appeal; You alone are our wealth. If You gracefully show mercy on me, Your ancestral property will not happen to be exhausted; don't be afraid; therefore, why this dispute?

It is not possible for me any longer; this is opportune moment to bestow bountifully devotion to Your holy feet; I shall not beg those people who are arrogant about their wealth; my mind will not at all listen; I extol You because this body is Yours.

Word-by-word Meaning

P O Son of King dazaratha (dAzarathi) - the Ocean (jaladhi) of Compassion (karuNA)! O Lovable (kamanIya) Ocean (nidhi) of virtues (suguNa)!

A O Lord whose feet (caraNa) resembles (nibha) the (redness of) early (taruNa) dawn (aruNa) (taruNAruNa)! O Destroyer (haraNa) of the arrogance (mada) of demons (asura) (caraNAsura)! O refuge (zaraNa) of the dependent (Azrita) (haraNAzrita) people (jana)! O Lord with wonderful (adbhuta) (zaraNAdbhuta) qualities (guna)! O Son of King dazaratha - the Ocean of Compassion! O Lovable Ocean of virtues!

C1 O Lord (ayya) zrI rAma! I (nE) shall not agree (vinanu) (literally listen) (vinanayya) if You keep pondering (yOcana jEsitE) without listening (vinaka) to my appeal (manavini); O Supremely (parama) Holy (pAvana)! O Lord whose name (nAma) carries one across (tAraka) the Ocean of Worldly Existence! O Abode (dhAma) of virtues (suguNa)! O Protector (avana) of sItA - daughter (tanaya) (tanayAvana) of King janaka! O Father (janaka) of brahmA - the four (catur) faced (mukha)! O Lotus (vanaja) Eyed (IOcana) who carried out well (su-paripAlanamu jEsina) the word (vacana) of (His) father (janaka)! O Lord praised (nuta) by sage sanaka! You alone (nIvE) are our (mA) wealth (dhanamu); O Son of King dazaratha - the Ocean of Compassion! O Lovable Ocean of virtues!

C2 O Lord praised (nuta) by blessed (vara) bRhaspati - sage (muni) of celestials (sura) (OR O Lord well praised by celestials and sages)! If You gracefully (sarasamutO) show mercy (karuNiJcitE) on me (nannu), Your (nIdu) ancestral (taNDri) (literally father) property (sommu) will not happen to be exhausted (pO nEradu) (literally go away); don't be afraid (veravaka); therefore, why (enduku) this dispute (vAdu)? O Lord who is attended (paricara) by sugrIva - the head (adhipa) of the multitude (gaNa) (gaNAdhipa) of monkeys (hari)! O Lord indwelling (cara) in the zAstras (Agama)! O Supreme Lord who is beyond everything (parAtpara)! It is not possible (taramu kAdu) for me any longer (ika) (kAdika); This (idi) is opportune moment (taruNamu) (taruNamidi) to bestow (I) (literally give) bountifully (vitaraNamuganu) (vitaraNamuganI) devotion (bhakti) to Your holy feet (caraNa); O Lord who causes prosperity (zrI kara)! O Ruler (adhipa) of Earth (dhara) (dharAdhipa) (Or O Consort of bhU-dEvi)! O Son of King dazaratha - the Ocean of Compassion! O Lovable Ocean of virtues!

C3 O Lord praised (vinuta) by this tyAgarAja! I (nEnu) shall not (lEnurA) beg (yAcana sEyaga) those people (manujula) who are arrogant (madamunanu uNDu) (madamunanuNDu) about their wealth (dhana);

O Ocean (sAgara) of Mercy (ghRNA)! O Lord worshipped (sEvita) by AJjanEya - son (tanaya) of Wind God (samIra)! O Lord praised (nuta) by kubEra - one who bestows wealth (dhanada)! O Lord who steals (hara) the heart (manas) (manOhara) of virtuous people (sajjana)! O Lord whose voice (svara) is like (majesty of) thunder (rava) of rain-cloud (ghana)! My mind (manasu) will not at all (cAlA) listen (vinadurA); I extol (vinuti

(nIdani); jEseda) You because (ani) this (I) (vinadurAyI) body (tanuvu) is Yours (nIdu)

O Son of King dazaratha - the Ocean of Compassion! O Lovable Ocean of virtues!

Notes - P - dAzarathi - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'dAzarathE'. This needs to be checked. Any suggestions ??? P - kamanIya suguNa nidhi - This is how it is given in all the books other than that of TKG, wherein it is given as 'kalyANa suguNa nidhi'. This needs to be verified. Any suggestions ??? A - Azrita jana zaraNa - This is how it is given in all the books other than that of TKG, wherein it is given as 'Azrita jana caraNa'. The correct word, in my opinion, is 'zaraNa'. This needs to be checked. Any suggestions ??? C2 - vitaraNamganI (vitaraNamuganu + I) - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'vitaraNamosaganu' (vitaraNamu + osaganu). The saMskRta word 'vitaraNa' means 'granting', 'bestowal'. However, the telugu word 'vitaraNa' means 'bounty', 'liberality'. In view of words 'I' or 'osaganu' it is clear that, in both versions, the telugu meaning has been taken. However, the 'I' is more appropriate than 'osaganu' because, an adverb is needed here; 'vitaraNamuganu' is an adverb; 'vitaraNamu osaganu' is not appropriate. Therefore, 'vitaraNamuganI' has been adopted. This needs to be checked. Any suggestions ??? C3 - manujula - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'janulanu'. This needs to be checked. Any suggestions ??? C3 - dhanada - bestower of wealth - This should mean either lakSmI or kubEra. In view of the following word 'nuta', this may not refer to lakSmI. Therefore, it should refer to kubEra. kubEra's praise of Lord zrI rAma is contained in zrImad-vAlmIki rAmAyaNa, uttara kANDa, Chapter 41, wherein he sends puSpaka vimAna to be at the disposal of the Lord. Any suggestions ???

iGkA daya-nArAyaNagauLa

In the kRti 'iGka daya rAkuNTE' - rAga nArAyaNagauLa, zrI tyAgarAja pleads with Lord to have compassion on him.

P iGkA daya rAkuNTE entani sairinturA

C1 AziJcina nann(E)la aDug(a)Duguku rAv(E)la vAsiga sItA lOla vara dEzika paripAla (iGkA)

C2 entani tALukondurA ikanainanu rAk(u)ndurA intaTikini bAgandurA evarini vEDukondurA (iGkA)

C3 nirjara varul(i)ka lErA nI sari-vAr(a)yyedarA durjana jalada samIra dora nIvani(y)uNDedarA (iGkA)

C4 nayana nindita sarOja naga dhara zrI raghu rAja bhaya hara bhakta samAja pAlita tyAgarAja (iGkA)

Gist O Lord who nicely remains enamoured by sItA! O Protector of nArada - the blessed preceptor! O Wind which blows away the cloud of evil persons! O Lord whose eyes ridicule the Lotus! O Lord who bore the mandara mountain! O Lord zrI raghu rAja! O Lord who removes fear! O Lord found in the assembly of devotees! O Protector of this tyAgarAja! If even now Your grace does not descend, how much shall I tolerate? Why wouldn't You come at every step to govern me who has desiredYou? How much shall I endure? Is it possible that One would (be so stubborn that He would) not come even now? Would anyone approve of Your actions this much? Whom shall I beseech? Are there no blessed celestials now? (Yes, there are many, but) can they become equal to You? I remain with firm conviction that You are the Lord.

Word-by-word Meaning

P If even now (iGkA) Your grace (daya) does not descend (rAkuNTE) (literally not come), how much (entani) shall I tolerate (sairinturA)?

C1 Why (Ela) wouldn't You come (rAvu) (rAvEla) at every step (aDugaDuguku) to govern (Ela) me (nannu) (nannEla) who has desired (AziJcina) You? O Lord who nicely remains (vAsiga) enamoured (IOla) by sItA! O Protector (paripAla) of nArada - the blessed (vara) preceptor (dEzika)! If even now Your grace does not descend, how much shall I tolerate?

C2 How much (entani) shall I endure (tALukondurA)? Is it possible that One would (be so stubborn that He would) not come (rAkundurA) even now (ikanainanu)? Would anyone approve (bAgandurA) (literally say 'nice') of Your actions this much (intaTikini)? Whom (evarini) shall I beseech (vEDukondurA)? If even now Your grace does not descend, how much shall I tolerate?

C3 Are there no (IErA) blessed (varulu) celestials (nirjara) now (ika) (literally presently) (varulika)? (Yes, there are many, but) can they become (ayyedarA) equal (sari-vAru) (sari-vArayyedarA) to You (nI)? O Wind (samIra) which blows away the cloud (jalada) of evil persons (durjana)! I remain (uNDedarA) with firm conviction that You (nIvani) (nIvaniyuNDedarA) are the Lord (dora); If even now Your grace does not descend, how much shall I tolerate?

C4 O Lord whose eyes (nayana) ridicule (nindita) the Lotus (sarOja)! O Lord who bore (dhara) the mandara mountain (naga)! O Lord zrI raghu rAja! O Lord who removes (hara) fear (bhaya)! O Lord found in the assembly (samAja) of devotees (bhakta)! O Protector (pAlita) of this tyAgarAja! If even now Your grace does not descend, how much shall I tolerate?

Notes - C1 - vara dEzika - Though not mentioned specifically, in my humble opinion, this refers to the sage nArada who is considered as the universal teacher and whom zrI tyAgarAja himself worships as his own preceptor.

C2 - intaTikini bAgandurA - Though this is how it is given in all the books, these words do not seem to be correct or their form is not correct. This needs to be checked. Any suggestions ??? C2 - evarini - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'evarani'. The word 'evarini' seems to be appropriate in the context. This needs to be checked. Any suggestions ??? C3 - sari-vArayyedarA - This is how it is given in all the books other than that of TKG, wherein it is given as 'sari-tanakayyErA'. In the present context, the word 'sari-vArayyedarA' seems appropriate. Accordingly, it has been adopted. This needs to the checked. Any suggestions ??? C3 - nirjara varulika lErA - Literally this translates to 'are there no blessed celestials now?' But taking into account subsuquent statements, in my humble opinion, this is not a question, but an affirmation. In totality, the caraNa would be translated as 'There are indeed many blessed celestials, but can they become equal to You? Therefore, I remain with firm conviction that You are the Lord'. Any suggestions ??? C3 - nIvaniyuNDedarA - this is how it is given in all the books other than that of TKG, wherein it is given as 'nIvaniyunnArA'. This needs to be checked. Any suggestions ???

innALLu daya-nArAyaNagauLa

In the kRti 'innALLu daya rAkunna' rAga nArAyaNagauLa, zrI tyAgarAja pleads with Lord for compassion.

P innALLu daya rAkunna vainam(E)mi ipuDaina telupa(v)ayya

A cinna nATan(u)NDi ninnE kAni nEn- (a)nyula nammitinA O rAma (innALLu)

C1 ala nADu taraNi sut(A)rtini tIrpanu velasi nilvaga lEdA adiyu gAka balamu jUpa lEdA vAni nEra- mulaku tALukoni celimi jEsi pada- mula bhaktin(I)yaga lEdA nAyandu nIk(innALLu)

C2 dhana gaj(A)zvamulu tanaku kaluga jEyum- (a)ni nE ninn(a)DigitinA iGka nE kanakam(i)mm(a)ninAnA zrI rAma nA manasuna ninu kula dhanamuga saM- rakSaNamu jEsiti kAni maracitinA (innALLu)

C3 talli taNDri(y)anna tammulu nIv(a)ni ullamu raJjilla peddalatOnu kallal(A)Daka molla sumamula nI callani padamula kollal(A)Ducu veda calliti kAni tyAgarAjunipai nIk(innALLu)

Gist O Lord zrI rAma! What is the reason for Your grace not descending on me so far; please let me know atleast now. From my childhood days, did I believe anyone else than You?

That day, in order to relieve the distress of sugrIva did You not stand there shiningly? Further, did You not show Your might? did You not bestow on him devotion to Your feet by tolerating his faults and showing friendship towards him? Then, what is the reason for Your grace not descending on me so far? Did I ask You to grant me wealth, elephants and horses? Futher, did I ask You to give me gold? I secured You in my mind as my family wealth and, did I forget You? With joy in my mind that You are my mother, father, elder brother and younger brother, and without uttering falsehood to elders or great men, I only showered jasmine flowers on Your comfort-giving feet by beholding them (Your feet); then, what is the reason for Your grace not descending on this tyAgarAja so far?

Word-by-word Meaning

P O Lord (ayya)! What (Emi) is the reason (vainamu) (vainamEmi) (literally details) for Your grace (daya) not descending (rAkunna) (literally not coming) on me so far (innALLu); please let me know (telupu) (telupavayya) atleast now (ipuDaina).

A O Lord rAma! From (uNDi) my childhood (cinna) days (nATa) (nATanuNDi), did I (nEnu) believe (nammitinA) anyone else (anyula) (nEnanyula) than (kAni) You (ninnE)? O Lord ! What is the reason for Your grace not descending on me so far; please let me know atleast now.

C1 That day (ala nAdu), in order to relieve (tIrpanu) the distress (Artini) of sugrIva - the son (suta) (sutArtini) of Sun (taraNi) - did You not (lEdA) stand (nilvaga) there shiningly (velasi)? Further (adiyu gAka), did You not (lEdA) show (jUpa) Your might (balamu)? did You not (lEdA) bestow (Iyaga) on him devotion (bhaktini) (bhaktinIyaga) to Your feet (padamula) by tolerating (tALukoni) his (vAni) faults (nEramulaku) and showing (jEsi) friendship (celimi) towards him? Then, O Lord ! What is the reason for Your (nIku) grace not descending on (andu) me (nA) (nAyandu) so far; please let me know atleast now.

C2 Did I (nE) ask (aDigitinA) You (ninnu) (ninnaDigitinA) to (ani) grant (kaluga jEyumu) (jEyumani) me (tanaku) wealth (dhana), elephants (gaja) and horses (azvamulu) (gajAzvamulu)? Futher (iGka), did I (nE) ask (aninAnA) You to give (immu) (immaninAnA) me gold (kanakamu)? O Lord zrI rAma! I secured (saMrakSaNamu jEsiti) (literally protect) You (ninu) in my (nA) mind (manasuna) as my family (kula) wealth (dhanamuga) and (kAni), did I forget (maracitinA) You? O Lord ! What is the reason for Your grace not descending on me so far; please let me know atleast now.

C3 With joy (raJjilla) in my mind (ullamu) that (ani) You (nIvu) are my mother (talli), father (taNDri), elder brother (anna) (taNDriyanna) and younger brother (tammulu), and without uttering (ADaka) falsehood (kallalu) (kallalADaka) to elders or great men (peddalutOnu), I only (kAni) showered (veda calliti) (literally scattering seeds) jasmine (molla) flowers (sumamulu) on Your (nI) comfort-giving (callani) (literally cool) feet (padamula) by beholding (kollalADucu) (literally plunder) them (Your feet);

O Lord ! What is the reason for Your (nIku) grace not descending on this tyAgarAja (tyAgarAjunipai) so far; please let me know atleast now.

Notes - P - daya rAkunna - this is how it is given in all the books other than that of TKG, wherein it is given as 'daya rAkunta'. As 'rAkunna' is the appropriate word, the same has been adopted. A - cinna nATa - this is how it is given in the books of CR and ATK. However, in the book of TKG, this is given as 'cinna nADa'. As 'nATa' is the appropriate form, the same has been adopted. A - In the book of TKG, word 'nl' is found at the end of anupallavi. This is not given in other books. This needs to be checked. Any suggestions ??? C1 - bhaktinIyaga - this is how it is given in all the books other than that of TKG, wherein it is given as 'bhaktIyaga'. This needs to be checked. Any suggestions ??? C3 - talli taNDriyanna - this is how it is given in all the books other than that of TKG, wherein it is given as 'talli taNDrulanna'. This needs to be checked. Any suggestions ??? C3 - padamula - this is how it is given in all the books other than that of TKG, wherein it is given as 'padamu'. This needs to be checked. Any suggestions ???

evarurA ninu vinA-mOhanaM

In the kRti 'evarurA ninu vinA' - rAga mOhanaM, zrI tyAgarAja pleads with Lord to have compassion on him.

P evarurA ninu vinA gati mAku

savana rakSaka nity(O)tsava sItA pati (evaru)

C1 rAdA nAdupai nI daya vina rAdA mura vairi kAdA daya palka rAdA(y)idi mariyAdA nAtO vAdamA nE bhEdamA mAku (evaru)

C2 rAka nann(E)ca nyAyamA parAkA nEn(a)NTE hEyamA rAma rAkA zazi mukha nIk(A)ziJciti sAkumA puNya zlOkamA mAku (evaru)

C3 zrIz(A)ri gaN(A)rAtivi nAd- (A)za teliyaka pOtivi Apag(E)z(A)rcita pAlit(E)za nava kAzamA sva-prakAzamA mAku (evaru)

C4 rAjA bigu nIk(E)larA tyAga- rAj(A)rcita tALa jAlarA rAma I jAlamu sEya rAja brOva saGkOcamA sura bhUjamA mAku (evaru)

Gist O Protector of sacrifical oblations! O Lord who is an eternal joy for the devotees! O Consort of sItA! O Lord rAma! O Full-moon Faced! O Celebrated Lord! O Consort of lakSmI! O Lord worshipped by varuNa (Or O Lord worshipped by Lord Siva)! O Lord who protected Lord ziva! O Lord whose hue is

like fresh flower of wild sugar-cane! O Lord who is self-effulgent! O King! O Lord worshipped by this tyAgarAja! O Wish-Tree! Who is refuge for us other than You? Won't Your grace descend on me? Won't You listen? Aren't You the enemy of demon mura? Can't You speak with compassion? Is this honourable for You? Why this dispute with me? Am I different from You? Is it fair to deceive me without coming? Why this unconcern? Why this disgust in my case? I loved You; please fulfil my desire. You are destroyer of multitude of enemies! But, You have failed to take note of my desire. Why this rigidity for You? I am unable to bear; do You consent for this procrastination or deception? Are You hesitating to protect me?

Word-by-word Meaning

P Who (evarurA) is refuge (gati) for us (mAku) other than (vinA) You (ninu)?

A O Protector (rakSaka) of sacrifical oblations (savana)! O Lord who is an eternal (nitya) joy (utsava) (literally festival) (nityOtsava) for the devotees! O Consort (pati) of sItA! Who is refuge for us other than You?

C1 Won't Your (nI) grace (daya) descend (rAdA) (literally come) on me (nAdupai)? Won't (rAdA) You listen (vina)? Aren't You (kAdA) the enemy (vairi) demon mura? Can't (rAdA) You speak (palka) with compassion (daya)? Is this (idi) (rAdAyidi) honourable (mariyAdA) for You? Why this dispute (vAdamA) with me (nAtO)? Am I (nE) different (bhEdamA) from You? Who is refuge for us (mAku) other than You?

C2 Is it fair (nyAyamA) to deceive (Eca) me (nannu) (nannEca) without coming (rAka)? Why this unconcern (parAkA)? Why this disgust (hEyamA) in my case (nEnaNTE)? O Lord rAma! O Full-moon (rAkA zazi) Faced (mukha)! I loved (AziJciti) You (nIku) (literally for You) (nIkAziJciti); please fulfil (sAkumA) my desire; O Celebrated Lord (puNya zlOka) (literally Well-spoken of)! Who is refuge for us (mAku) other than You?

enemy) of multitude (gaNa) (gaNArAtivi) of enemies (ari) (zrIzAri)! But, You C3 O Consort (Iza) of lakSmI (zrI)! You are destroyer (arAtivi) (literally

have failed (pOtivi) to take note of (teliyaka) my (nAdu) desire (Aza) (nAdAza); O Lord worshipped (arcita) by varuNa - Lord (Iza) of rivers (Apaga) (Or O Lord worshipped by Lord Siva!) (ApagEzArcita)! O Lord who protected (palita) Lord ziva (Iza) (pAlitEza)! O Lord whose hue is like fresh (nava) flower of wild sugar-cane (kAza) (kAzamA)! O Lord who is self-effulgent (sva-prakAzamA)! Who is refuge for us (mAku) other than You?

C4 O King (rAjA)! Why (ElarA) this rigidity (bigu) for You (nIku) (nIkElarA)? O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! I am unable (jAlarA) to bear (tALa); O Lord rAma! Do You consent (rAja) for this (I) procrastination or deception (jAlamu sEya)? Are You hesitating (saGkOcamA) to protect (brOva) me? O Wish-Tree (kalpa vRkSa)- celestial (sura) tree (bhUja) (bhUjamA)! Who is refuge for us (mAku) other than You?

Notes -

General - In the book of CR, the anupallavi is given as part of pallavi - there is no separate anupallavi. A - savana - this is how it is given in the books of TKG and CR. However, in the book of TSV/AKG, this is given as 'sava'. Both generally mean same thing, 'savana' means 'sacrificial oblation' and 'sava' means 'any sacrifice'. This needs to be checked. Any suggestions ??? C2 - rAka nannEca - This is how it is given in all the books other than that of TKG, wherein it is given as 'ninnEca'. From the context, 'nannEca' seems to be appropriate. This needs to be checked. Any suggestions ??? C3 - ari gaNa arAtivi - this may also mean six internal enemies (SaDripu) - kAma, krOdha, lObha, mOha, mada, mAtsarya. C3 - ApagEzArcita - Worshipped by varuNa - Lord of rivers. However, Lord ziva at tiruvaiyAru is also known as 'pancApagEza' - 'Lord of five rivers' C3 - nAva kAzamA - This is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'nA prakAzamA'; in the book of TKG 'nA prakAzamA' is given as an alternative. This needs to be checked. Any suggestions ??? If 'nava kAzamA' is correct, then this may be translated as 'dark-green hued like wild sugarcane'. kAza or kAsa - the botanical name is 'Saccharum spontaneum' or wild sugarcane. In Tamil dictionary, 'kAsAmbU mEnian' or 'kAsAmbU vaNNan' are given as epithets of viSNu. This means 'Lord whose hue is like that of flower of kAsa' ie, 'nANal' - means 'grass'; in the kRti 'sundaratara dEhaM', zrI tyAgarAja describes Lord as 'nava dUrva dala nIlaM'. C4 - tALa jAlarA rAma - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR, instead of 'rAma', it is given as 'rAja'. This needs to be checked. Any suggestions ???

rAmA ninu nammina-mOhanaM

In the kRti 'rAmA ninu nammina' - rAga mOhanaM, zrI tyAgarAja pleads with the Lord to have compassion on him.

P rAmA ninu nammina vAramu kAmA sakala lOk(A)bhi(rAma)

A pAmara jana dUra vara guNa ghRN(A)pAGga zubh(A)Gga muni hRd-abja bhRGga (rAma)

C1 vAlAyamugAnu rAnu jAg(E)la suguNa zrI dazaratha nRpAla hRday(A)nanda kara zrI 1Ola pAla velayum(i)ka phAla lOcana hRday- (A)lay(A)pta jana pAla kanaka maya cElay(i)ka parAk(E)lay(i)puDu mamm(E)la nIdu manas(E)la rAdu (rAma)

C2 nIvE gati(y)aNTini kAni nE vEr(E)mi(y)eruganu mundara rAvE nI pada paGkaja bhaktin- (I)vE bhAvaj(A)ri nuta dEva nIdu pada sEvA phalamu mamu kAvunE patita pAvana tri-daza nAtha nIya muni

jIvan(A)nizamu brOvav(E)la zrI rAma (rAma)

C3 dhArA dhara nibha dEha jan- (A)dhAra durit(A)gha jalada samIra tyAgarAja hRday- (A)gAra sAra hIna saMsAram(a)ndu vEsAri ninnu manasAra nammukona nEra lEni nEn- (U)rakay(i)ka vicAram(a)nduTaku mEra kAdu zrI rAma (rAma)

Gist O Lord zrI rAma! O Lord who brings delight to all the worlds! O Lord who is far removed from wicked people! O Lord with blessed qualities! O Lord whose ends of eyes shower mercy! O Lord with auspicious limbs! O Bee that hovers over the lotus of the heart of sages! O Lord of virtues! O Lord who delights the heart of the king zrI dazaratha! O Lord who is enamoured by lakSmI! O Lord who abides in the heart of Lord ziva - who has eye on the fore-head! O protector of people who are dear to You! O Lord who wears golden hued garments! O Lord praised by Lord ziva - enemy of cupid! O Redeemer of the fallen! O Lord who leads indra - Lord of the thirty-three celestials! O Livelihood of sages! O Lord whose body resembles the rain-cloud! O Prop of the people! O Wind that blows away the cloud of severe sins! O Lord abiding in the heart of this tyAgarAja! Am I not the one who believed You? Why this delay in coming certainly? Please shine now onwards by our side. Why this unconcern even now? Why Your mind would not condescend now to protect me? I considered that You alone are my refuge; I do not know anything else; please come before me; please bestow on me devotion to the Lotus of Your feet; the fruits of service to Your feet would save me; why would You not protect me always? It is not proper that I who, being vexed in this sap-less Worldly Existence, did not happen or learn to believe You whole-heartedly, should further be subjected to grief unnecessarily.

Word-by-word Meaning

P O Lord rAma (rAmA)! Am I (vAramu) (literally are we) not (kAmA) the one who believed (nammina) You (ninu)? O Lord who brings delight (abhirAma) to all (sakala) the worlds (lOka) (lOkAbhirAma)!

O Lord with blessed (vara) qualities (guNa)! O Lord whose ends of eyes (apAGga) A O Lord who is far removed (dUra) from wicked (pAmara) people (jana)!

shower mercy (ghRNa) (ghRNApAGga)! O Lord with auspicious (zubha) limbs (aGga) (zubhAGga)! O Bee (bhRGga) that hovers over the lotus (abja) of the heart (hRt) (hRd-abja) of sages (muni)! O Lord rAma! Am I not the one who believed You? O Lord who brings delight to all the worlds!

C1 Why (Ela) this delay (jAgu) (jAgEla) in coming (rAnu) certainly (vAlAyamugAnu)? O Lord of virtues (suguNa)! O Lord who delights (Ananda kara) the heart (hRdaya) (hRdayAnanda) of the king (nRpAla) zrI dazaratha! O Lord who is enamoured (IOla) by lakSmI (zrI)! Please shine (velayumu) now onwards (ika) by our side (pAla).

O Lord who abides (Alaya) in the heart (hRdaya) of Lord ziva - who has eye (lOcana) on the fore-head (phAla)! O protector (pAla) of people (jana) who are dear (Apta) (hRdayAlayApta) to You! O Lord who wears golden (kanaka) hued (maya) garments (cEla)! Why (Ela) this unconcern (parAku) even now (ika) (cElayika)? Why (Ela) Your (nIdu) mind (manasu) would not condescend (rAdu) now (ipuDu) (parAkElayipuDu) to protect (Ela) me (mammu) (literally us) (mammEla)? O Lord rAma! Am I not the one who believed You? O Lord who brings delight to all the worlds!

C2 I considered that (aNTini) You alone (nIvE) are my refuge (gati) (gatiyaNTini); and (kAni), I do not know (eruguanu) anything (Emi) else (vEru) (vErEmiyeruganu); Please come (rAvE) before (mundara) me; please bestow (IvE) on me devotion (bhaktini) (bhaktinIvE) to Your (nI) Lotus (paGkaja) feet (pada); O Lord praised (nuta) by Lord ziva - enemy (ari) of cupid (bhAvaja) (bhavajAri)! O Lord (dEva)! The fruits (phalamu) of service (sEvA) to Your (nIdu) feet (pada) would save (kAvunE) me (mamu); O Redeemer (pAvana) of the fallen (patita)! O Lord who leads (nIya) indra - Lord (nAtha) of the thirty-three (tri- daza) celestials! O Livelihood (jIvana) of sages (muni)! O Lord zrI rAma! Why (Ela) would You not protect (brOvavu) (brOvavEla) me always (anizamu) (jIvanAnizamu)? O Lord rAma! Am I not the one who believed You? O Lord who brings delight to all the worlds!

C3 O Lord whose body (dEha) resembles (nibha) the rain-cloud (dhArA dhara) (literally bearer of rain)! O Prop (AdhAra) of the people (jana) (janAdhAra)! O Wind (samIra) that blows away the cloud (jalada) of severe (durita) sins (agha) (duritAgha)! O Lord abiding (AgAra) in the heart (hRdaya) (hRdayAgAra) of this tyAgarAja! O Lord zrI rAma! It is not (kAdu) proper (mEra) that I (nEnu) who - being vexed (vEsAri) in (andu) this sap-less (sAra hIna) Worldly Existence (saMsAramu) (saMsAramandu), did not (lEni) happen or learn (nEra) to believe (nammukona) You (ninnu) whole-heartedly (manasAra), should further (ika) be subjected (anduTaku) (literally attain) to grief (vicAramu) (vicAramanduTaku) unnecessarily (Uraka) (nEnUrakayika); O Lord rAma! Am I not the one who believed You? O Lord who brings delight to all the worlds!

Notes - P - rAmA - this is how it is given in all the books other than that of TKG, wherein it is given as 'rAma'. This needs to be checked. P - ninu - this is how it is given in all the books other than that of TKG, wherein, it is given as 'ninnu'. This needs to be checked. A - muni hRdabja - this is how it is given in all the books other than that of TKG wherein it is given as 'muni hRdayAbja'. This needs to be checked. Any suggestions ??? C1 - zrI 1Ola - The 'zrl' is missing the books of CR and ATK. Without 'zrl', the word '1Ola' does not make any sense. Any suggestions ??? C2 - tri-daza - 3 x 10 (in round number for 3 x 11) - 12 Adityas, 8 vAsus, 11 rudras, 2 azvins = 33; their lord - tridaza-nAtha - indra C3 - nEra lEni - telugu word 'nEra' has two meanings - 'happen' and 'learn' and both seem to fit in the context. However, 'happen' seems to be more appropriate. Any suggestions ???

C3 - anduTaku - this is how it is given in all the books. However, in the present context, 'anduTa' is the appropriate word. Any suggestions ???

rAma rAma rAma rAmayani-mOhanaM

In the kRti 'rAma rAma rAma rAmayani' - rAga mOhanaM, zrI tyAgarAja pleads with Lord to have compassion on him.

P rAma rAma rAma rAma(y)anin(a)nta rAjapu jUp(E)larA O rAma

C1 ETi janmam(i)di ETi bratuku rAma Em(e)JcukonnAvO O rAma (rAma)

C2 ATalaina nAdu pATala vinucu mATal(A)Dav(e)ndukO O rAma (rAma)

C3 sarivArilO nannu karuNa jUci nAdu karamu paTTav(e)ndukO O rAma (rAma)

C4 Asakonna nAdu gAsi tIrpa lEka vAsiy(E)mi kaligenO O rAma (rAma)

C5 dayatO nanu zESa zayana indarilOna nayamu sEya takkuvA O rAma (rAma)

C6 patita pAvana nIku hitulaina vAri jatagUDaka pOtinA O rAma (rAma)

C7 nATi bhaktulu nIk(E)Ti vAvulO koJca pATi lEka pOyenA O rAma (rAma)

C8 ala nADu nI vAru kolicin(a)Tula nAdu talapu gAka pOyenA O rAma (rAma)

C9 brOci brOvakanu jUci jUDakanu EcuTakE tOcenA O rAma (rAma)

C10 O jaga(d)avana sarOja nayana tyAga- rAja rakSaka suguNa O rAma (rAma)

Gist O Lord rAma! O Lord reclining on the couch of zESa! O Redeemer of the fallen! O Protector of the Universe! O Lotus Eyed! O Protector of this tyAgarAja! O Lord of virtues! The moment I call You 'rAma, rAma, rAma', why that harsh look? What kind of life is this and what kind of livelihood is this? What have You thought? Why wouldn't You talk to me while You hear my playful songs? Why wouldn't You hold my hand by showing mercy on me amidst my peers? I loved You; but, what kind of comfort has come about You without relieving my grief? Will it be demeaning to You if You show kindness to me among these people?

Did I fail to join the company of those who are dear to You? What kind of relatives were Your earlier devotees to You? Is there not even a little consideration? Were not my thoughts such as those of Your people who served You earlier? Did it occur to You only to deceive me by pretending to protect and pretending to look at me?

Word-by-word Meaning

P The moment (anta) I call (anina) You ʻrAma, rAma, rAma' (rAmayaninanta), why (ElarA) that harsh (rAjapu) (literally royal) look (jUpu) (jUpElarA)?

C1 What (ETi) kind of life (janmamu) is this (idi) (janmamidi) and what kind of (ETi) livelihood (bratuku) is this? O Lord rAma! What (Emi) have You thought (eJcukunnAvO) (EmeJcukonnAvO)? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C2 Why (endukO) wouldn't You talk (mATalu ADavu) (mATalADavendukO) to me while You hear (vinucu) my (nAdu) playful (ATalaina) songs (pATala)? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C3 Why (endukO) wouldn't You hold (paTTavu) (paTTavendukO) my (nAdu) hand (karamu) by showing (jUci) mercy (karuNa) on me (nannu) amidst my peers (sarivArilO)? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C4 What (Emi) kind of comfort (vAsi) (vAsiyEmi) has come about (kaligenO) You instead of (lEka) relieving (tIrpa) the grief (gAsi) of mine (nAdu) who has loved (Asakonna) You? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C5. O Lord reclining (zayana) on the couch of zESa! Will it be demeaning (takkuvA) to You if You show kindness (nayamu sEya) to me (nanu) among these people (indarilO)? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C6 O Redeemer (pAvana) of the fallen (patita)! Did I fail to join the company (jatagUDaka pOtinA) of those (vAri) who are dear (hitulaina) to You (nIku)? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C7 What kind of (ETi) relatives (vAvulO) (literally blood relations) were Your earlier (nATi) devotees (bhaktulu) to You (nIku) (nIkETi)? Is there not (lEka pOyenA) even a little (koJca) consideration (pATi)? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C8 Were not (gAka pOyenA) my (nAdu) thoughts (talapu) such (aTula) as those of Your people (nIvAru) who served (kolicina) (kolicinaTula) You earlier (ala nADu)? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

to protect (brOci brOvakanu) (literally as if protecting, but not indeed protecting) C9 Did it occur (tOcenO) to You only to deceive (EcuTakE) me by pretending

and pretending to look (jUci jUDakanu) (literally as if looking but not indeed looking) at me? O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

C10 O Protector (avana) of the Universe (jagat) (jagadavana)! O Lotus (sarOja) Eyed (nayana)! O Protector (rakSaka) of this tyAgarAja! O Lord of virtues (suguNa)! O Lord rAma! The moment I call You 'rAma, rAma, rAma', why that harsh look?

Notes - P - rAma rAma rAma rAma - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, it is given as 'rAma rAma rAma rAmA' - vowel elongated at the end. This needs to be checked. Any suggestions ??? P - rAjapu jUpu -In the books of CR and ATK, this is given as 'rAjApu'. zrI tyAgarAja seems to imply that the looks of the Lord is not benign. This word has been used in the kRti 'parama pAvana' rAga pantuvarALi, caraNa 9 also. C1 - ETi bratuku - This is how it is given in the books of CR and ATK. In the book of TKG, it is given as 'ETiki bratuku'. This needs to be checked. Any suggestions ???

entanucu sairintunu-yadukulakAmbhOji

In the kRti 'entanucu sairintunu' - rAga yadukulakAmbhOji, zri tyAgarAja pleads with Lord to have compassion on him.

P entanucu sairintunu sItA kAntu daya rAdu

A (muni) cintanIya zrI rAmacandra nA centa rAn(i)Gka manasu rAdA (enta)

C1 sama rahit(A)samAna nE dAsuD- (A)samAna pAlana nA moralu vEsam(A)yenA sujan(A)vana zubha karam(A)pta parivAr(A)mara vinuta ramA ramaNa(y)itaramA nIku nE(nenta)

C2 bha-rAja mukha vRSabha rAjapa nuta ibha rAja varada sadA bhakta sulabha rAjanya zubhada satata mauni rAja nuta(y)avani rAja paricara nirAtaGka nirAmaya nE(nenta)

C3 virAja vAhana virAjamAna kavi rAja rakSaka nA tapamul- (a)nnivi rAjasamulEnA jnAna- m(o)sagar(A)ja janaka naga rAja dhara tyAga- rAja nuta nAga rAja zayana (enta)

Gist O Lord zrI rAmacandra, meditated by sages! O Peerless Lord! O Unique Lord! O Lord who is peerless in nourishing! O Protector of pious people! O Lord who causes auspiciousness! O Lord who is surrounded by friends! O Lord praised by the celestials! O Delighter of lakSmI!

O Moon Faced! O Lord praised by Lord ziva - Lord of nandi! O Bestower of boons to gajEndra! O Lord who is ever easily accessible to devotees! O King! O Lord who bestows auspiciousness! O Lord ever praised by the eminent sages! O Lord who has kings as His attendants! O Lord who is free from fear! O Lord who is free from illness! O Lord who has garuDa as carrier! O Protector of the vAlmIki - the brilliant king of poets! O Father of brahmA! O Lord who bore mandara mountain! O Lord praised by this tyAgarAja! O Lord reclining on the couch of zESa! How much shall I tolerate? Even then, the grace of zrI rAma - Consort of sItA - would not come. Won't You condescend to come near me even now? I am Your servant; have my pleadings become a pretence? am I alien to You? Are all my penances of the nature of seeking (worldly) desires? Deign to bestow true knowledge.

Word-by-word Meaning

P How much (entanucu) shall I tolerate (sairintunu)? Even then, the grace (daya) of zrI rAma - Consort (kAnta) (kAntu) of sItA - would not come (rAdu).

A O Lord zrI rAmacandra, meditated (cintanIya) by sages (muni)! Won't You condescend (manasu rAdA) to come (rAnu) near (centa) me (nA) even now (iGka) (rAniGka)? How much shall I tolerate? Even then, the grace of zrI rAma - Consort of sItA - would not come.

C1 O Peerless (sama rahita) Lord! O Unique (asamAna) (rahitAsamAna) Lord! I (nE) am Your servant (dAsuDa)! O Lord who is peerless (asAmana) (dAsuDAsamAna) in nourishing (pAlana)! Have my (nA) pleadings (moralu) become (AyenA) a pretence (vEsamu) (vEsamAyenA)? O Protector (avana) of pious people (sujana) (sujanAvana)! O Lord who causes (karamA) auspiciousness (zubha)! O Lord who is surrounded (parivAra) (literally retinue) by friends (Apta) (karamApta)! O Lord praised (vinuta) by the celestials (amara) (parivArAmara)! O Delighter (ramaNa) of lakSmI (ramA)! Am I alien (itaramA) to You (nIku)? How much shall I (nEnu) tolerate? Even then, the grace of zrI rAma - Consort of sItA - would not come.

C2 O Moon - Lord (rAja) of stars (bha) - Faced (mukha)! O Lord praised (nuta) by Lord ziva - Lord (pa) of nandi - King (rAja) (rAjapa) of bulls (vRSabha)! O Bestower of boons (varada) to gajEndra - the elephant (ibha)! O Lord who is ever (sadA) easily accessible (sulabha) to devotees (bhakta)! O King (rAjanya)! O Lord who bestows (da) auspiciousness (zubha) (zubhada)! O Lord ever (satata) praised (nuta) by the eminent (rAja) sages (mauni)! O Lord who has kings - Lords (rAja) of Earth (avani) (nutayavani) - as His attendants (paricara)! O Lord who is free from fear (nirAtaGka)! O Lord who is free from illness (nirAmaya)! How much shall I (nEnu) tolerate? Even then, the grace of zrI rAma - Consort of sItA - would not come.

C3 O Lord who has garuDa - king (rAja) of birds (vi) (virAja) - as carrier (vAhana)! O Protector (rakSaka) of the vAlmIki - the brilliant (virAjamAna) king (rAja) of poets (kavi)! Are all (annivi) my penances (tapamulu) (tapamulannivi) of the nature of seeking (worldly) desires (rAjasamulu) (rAjasamulEnA)? Deign to bestow (osagarA) true knowledge (jnAnamu), O Father (janaka) of brahmA (aja) (jnAnamosagarAja)! O Lord who bore (dhara) mandara - Lord (rAja) of mountains (naga)! O Lord praised (nuta) by this tyAgarAja! O Lord reclining (zayana) on the couch of zESa - the king (rAja) of serpents (nAga)! How much shall I tolerate? Even then, the grace of zrI rAma - Consort of sItA - would not come.

Notes - A - muni - this word is given in brackets in all the books. The significance of the same is not clear. A - sama rahita asamAna - 'sama rahita' and 'asamAna' mean almost same thing - 'peerless'. However, 'sama rahita' can be split as 'samara+hita', but no suitable meaning seems to be available. Any suggestions ??? C2 - vRSabha rAjapa nuta - the word 'pa' generally means 'protector'; however, from the context, it has been translated as 'rider'. In the book of TSV/AKG, this seems to have been translated as 'praised by nandikEzvara'; this might be true if the epithet is 'vRSabha rAja nuta'; as there is 'pa' in addition, this would mean one who is ruler of nandikEzvara - ziva. Any suggestions ??? C3 - virAjamAna kavi rAja rakSaka - In the book of TKG, this has been translated as 'protector of radiant jaTAyu'. 'virAjamAna' is a telugu word in adjectivial form derived from saMskRta word 'virAja'; therefore, this word cannot mean 'jaTAyu. Of the words 'kavi rAja', 'vi-rAja' may be taken as 'jaTAyu'; however, in that case, 'ka' is left alone; therefore, it needs to be split as 'kavi+rAja' only; the meaning taken is 'vAlmIki' because in the kRti 'nArAyaNa hari' - rAga yamuna kalyANi, zrI tyAgarAja uses 'kavIna' (kavi+ina) to mean 'vAlmIki'; therefore, it has been, accordingly, translated here. Any suggestions ???

rAma sItA rAma-zaGkarAbharaNaM

In the kRti 'rAma sItA rAma' - rAga zaMkarAbharaNaM, zrI tyAgarAja while singing praises of the Lord, asks Him to protect him.

P rAma sItA rAma rAma rAma sItA rAma rAma

C1 tappul(e)nna pOtE mAku goppatanamu rAdu mA- (y)appa daya cEsi kaNDla kappukoni pAlimpavE (rAma)

C2 dApu lEka nEnu nIdu prApu kOrukoNTi kAni rEpu mAp(a)nucu dOva jUpaka rA(v)ayya brOva (rAma)

C3 nIla varNa pApamulak- (A)layam(ai)tini nAdu jAli tIrci bhayamu nIk- (E)lay(a)ni(y)AdukOvE (rAma)

C4 vAlAyamuga kRpAla- vAla rakSiJcu kanaka cEla(y)indarilO nAdu ceyi lAg(i)yya samayamu (rAma)

C5 itarul(a)ndu manasu pOdu vetalu nIku teliya rAdu gatiyu mummATiki lEdu kSitin(e)vvarini vEDa pOdu (rAma)

C6 rAma rAma nitya zatru bhIma bhIma nuta gata kAma kAma vairi nuta nAma nA madini rAvE (rAma)

C7 dEva dEv(A)rcita sarva jIva jIvana mahAnu- bhAva bhAvaja rUpa zrI- p(A)va pAvana rAghava (rAma)

C8 mAya mA(y)eDa vaddur- (A)dhyEya dhyEya viSayAl(E)la rOyarO(y)eppuDu dEva rAya rAya(y)I dEhamu (rAma)

C9 rAja rAja vandita virAja rAja harE dina rAja rAja nayana tyAga- rAja rAja dazaratha (rAma)

Gist O Lord rAma! O Lord sItA rAma! O Our Lord! O Dark-blue hued! O Merciful Lord! O Lord who wears golden garments! O Eternal Lord! O Terror of enemies! O Lord praised by formidable persons! O Lord from whom desires have fled! O Lord whose name is praised by Lord ziva! O Lord worshipped by celestials! O Life-support of all living beings! O Most Eminent! O Lord of the form of cupid! O Consort of lakSmI! O the Holy One! O Lord rAghava! O Supreme Lord who is imponderable! O Lord who is object of meditation or fit to be meditated on! O Lord of celestials! O Lord saluted by Emperors! O Lord of garuDa! O Lord hari! O Lord who has Sun and moon as eyes! O Lord of this tyAgarAja! O Lord dazaratha rAma! If You start counting or consider my faults, greatness shall never be attained by me; kindly protect us by overlooking faults - closing Your eyes. I sought Your support as there was no (other) shelter; therefore, without turning me away by dilly-dallying, please come to protect. I became the abode of sins; relieving my distress, please support me by assuring 'why are You afraid'. Please surely protect me; it is time for You to lift me up in the midst of these people. My mind would not be fixed on other Gods; but, my distress would not be known to You; there is definitely no (other) refuge; whom shall I entreat in this World? please come to my mind; please protect me; Please do not subject me to Your delusion; Alas! why the people would never abhor sense objects? is this body made of stone (to withstand the effects of sense indulgence)?

Word-by-word Meaning

P O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C1 If You start counting or consider (enna pOtE) my faults (tappulu) (tappulenna), greatness (goppatanamu) shall never be attained (rAdu) (literally come) by me (mAku) (literally us); O Our (mA) Lord (appa) (mAyappa)! kindly (daya cEsi) protect (pAlimpavE) us by overlooking faults - closing (kappokoni) Your eyes (kaNDla); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C2 I (nEnu) sought (kOrukoNTi) Your (nIdu) support (prApu) as there was no (lEka) (other) shelter (dApu); therefore (kAni) without turning me away (dOva jUpaka) (literally show exit) me by (anucu) dilly-dallying (rEpu mApu) (mApanucu) (literally morning and evening), please come (rAvayya) to protect (brOva); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C3 O Dark-blue (nIla) hued (varNa)! I became (aitini) the abode (Alayamu) of sins (pApamulaku) (pApamulakAlayamaitini); relieving (tIrci) my distress (jAli), please support (AdukOvE) me by assuring (ani) 'why (Ela) are You (nIku) (nIkElayaniyAdukOvE) afraid (bhayamu) (literally have fear)'; O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C4 O Merciful Lord (kRpAlavAla), please surely (vAlAyamuga) protect (rakSiJcu) me! O Lord who wears golden (kanaka) garments (cEla)! it is time (samayamu) for You to lift (ceyi lAgu iyya) (literally to pull hand) (lAgiyya) me (nAdu) up in the midst of these people (indarilO) (cElayindarilO); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C5 My mind (manasu) would not be fixed (pOdu) (literally go) on (andu) other Gods (itarulu) (itarulandu); but, my distress (vetalu) would not (rAdu) be known (teliya) to You (nIku); there is definitely (mummATiki) (literally thrice) no (lEdu) (other) refuge (gatiyu) (literally destintion); whom (evvarini) shall I entreat (vEDa pOdu) in this World (kSitini) (kStinevvarini)? O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C6 O Lord rAma! O Lord rAma! O Eternal (nitya) Lord! O Terror (bhIma) of enemies (zatru)! O Lord praised (nuta) by formidable persons (bhIma)! O Lord from whom desires (kAma) have fled (gata)! O Lord whose name (nAma) is praised (nuta) by Lord ziva - enemy (vairi) of cupid (kAma)! please come (rAvE) to my (nA) mind (madini); O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C7 O Lord (dEva)! O Lord worshipped (arcita) by celestials (dEva) (dEvArcita)! O Life-support (jIvana) of all (sarva) living beings (jIva)! O Most Eminent (mahAnubhAva)! O Lord of the form (rUpa) of cupid (bhAvaja)! O Consort (pa) of lakSmI (zrI)! please protect (ava) (pAva) me; O the Holy One (pAvana)! O Lord rAghava! O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C8 Please do not (vaddura) subject me (mAyeDa) (literally towards me) to Your delusion (mAya); O Supreme Lord who is imponderable (adhyEya)! O Lord who is object of meditation or fit to be meditated on (dhyEya) (vaddurAdhyEya)! Alas! why (Ela) the people would never (eppuDu) abhor (rOyarO) (rOyarOyeppuDu) sense objects (viSayAla) (viSayAlEla)? O Lord (rAya) of celestials (dEva)! is this (I) body (dEhamu) made of stone (rAya) (rAyaI) (to withstand the effects of sense indulgence)? O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

C9 O Lord saluted (vandita) by Emperors (rAja rAja)! O Lord (rAja) of garuDa (virAja)! O Lord hari (harE)! O Lord who has Sun - Lord (rAja) of day (dina) - and moon (rAja) as eyes (nayana)! O Lord (rAja) of this tyAgarAja! O Lord dazaratha rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma! O Lord rAma! O Lord sItA rAma! O Lord rAma!

Notes - P - rAma sItA rAma rAma rAma sItA rAma rAma - this is given twice in the book of CR. This needs to be checked. Any suggestions ??? C5 - mummATiki - surely - certainly. When a word is repeated thrice, it is taken as certainty. C6 - bhIma nuta - kAma vairi nuta nAma - 'bhIma' may be translated as 'ziva' also. But as 'ziva' is again appearing in the same charaNa (kAma vairi), 'bhIma' has been translated as 'formidable people'. In the book of TSV/AKG, this has been translated as 'praised by bhIma' (pANDava). Any suggestions ??? C7 - zrI pAva pAvana (zrI pa+ava+pAvana) - This is how it is given in the books of TKG and TSV/AKG; however, in the books of CR and ATK, this is given as 'zrIpApa pAvana' which does not make sense. This needs to be checked. Any suggestions ??? C8 - vaddurAdhyEyadhyEya - This is how it is given in the book of TKG and TSV/AKG. This could be split as vaddura+adhyEya+dhyEya. In the book of TKG, the meaning taken is 'worthy of being meditated upon' and in the book of TSV/AKG, the meaning of the epithet is missing. In the books of CR and ATK, it is given as 'dhyEya dhyEya' without giving any meaning. The meaning of 'dhEya dhEya' is not clear. Any suggestions ??? C8 - dhyEya - Object of Meditation or fit to be meditated upon. In this regard, the following verse from zrImad-bhAgavataM, Book 10, Chapter 38 refers

mamAdyAmaGgalaM naSTaM phalavAMzcaiva mE bhava: | yannamasyE bhagavatO yOgidhyEyAGghripaGkajam || 6 |

(akrUra thought) "All my evil has been destroyed today; nay, my birth too has become fruitful in that I shall bow to the lotus feet of the almighty Lord, that are fit to be meditated upon by yOgis."

C8 - adhyEya - Not an object of meditation. lalitA sahasranAmam (254) refers - 'dhyAna-dhyAtR-dhyEya rUpA' - who is meditation, the person

meditating and the object meditated upon. (Translation by Swami Tapasyananda) The para dEvi being all rolled into one - 'meditation', 'person meditating' and 'object meditated upon', She, in reality, is not an object of meditation. Please refer to kRti 'vAcAmagOcaramE' - rAga kaikavazi.

C8 - rAyayI dEhamu - This is the version given in the books of CR, ATK and TSV/AKG. However, in the book of TKG, this is given as 'rAma I dEhamu'. In my humble opinion, the version given herein is appropriate; otherwise, 'rAma I dEhamu' by itself does not convey any meaning. Any suggestions ???

zazi vadana-candrajyOti

In the kRti 'zazi vadana bhakta' - rAga candrajyOti, zrI tyAgarAja says that Lord has destroyed his vanity as He did to mArIca.

P zazi vadana bhakta jan(A)vana zaMkara nE tALa galanA

A pasitanam(a)ndE muni yAgamuna nI bAhu parAkramamun(e)ruganA rAkA (zazi)

C dina dinam(au)pAsana japa tapa dhyAnam- (a)nu yAgamu vELa manasuna puTTina ghana Dambuni tODanu mArIcuni pani ceracina(y)A tyAgarAj(A)rcita (zazi)

Gist O Moon Faced Lord! O Protector of the devotee lot! O Lord who causes auspiciousness! O Full-moon Faced Lord! O That Moon Faced Lord - worshipped by this tyAgarAja - who destroyed the terrible vanity arising in my mind - at the time of performing daily sacrificial oblations called activities like domestic fire worship, recitation, penance, meditation, in the same manner as You did with mArIca! Am I not aware of the might of Your arms, even in your youth, during the sacrificial oblations of sage vizvAmitra? Will I be able to bear (this misery)?

Word-by-word Meaning

P O Moon (zazi) Faced (vadana) Lord! O Protector (avana) of the devotee (bhakta) lot (jana) (janAvana)! O Lord who causes (kara) auspiciousness (zaM) (zaMkara)! Will I (nE) be able (galana) to bear (tALa) (this misery)?

A Am I not aware (eruganA) of the might (parAkramamu) (parAkramamuneruganA) of Your (nI) arms (bAhu), even in (andE) your youth (pasitanamu) (pasitanamandE), during the sacrificial oblations (yAgamuna) of sage (muni) vizvAmitra? O Full-moon (rAkA zazi) Faced Lord! O Protector of the devotee lot! O Lord who causes auspiciousness! Will I be able to bear (this misery)?

C O That (A) Moon Faced Lord - worshipped (arcita) by this tyAgarAja (tyAgarAjArcita) - who destroyed (ceracina) (literally ruined) the terrible (ghana) vanity (Dambuni tOdanu) (literally with vanity) arising (puTTina) (literally born) in my mind (manasuna) -

at the time (vELa) of performing daily (dina dinamu) sacrificial oblations (yAgamu) called (anu) activities like domestic fire worship (aupAsana) (dinamaupAsana), recitation (japa), penance (tapa), meditation (dhyAnamu) (dhyAnamanu), in the same manner (pani) (literally job) as You did with mArIca (mArIcuni); O Protector of the devotee lot! O Lord who causes auspiciousness! Will I be able to bear (this misery)?

Notes - A - parAkramumuneruganA - this is how it is given in the books of ATK and CR. In the book of TKG, this is given as 'parAkramamununeruganA'. This needs to be checked. Any suggestions ??? C - Dambuni - In the book of TKG and TSV/AKG, it is given as 'Dambhuni'; in the book of CR and ATK, it is given as 'dambhuni'. In the present context, a word which means 'pride', 'vanity', etc is required. Dambamu, Dambaramu, Dambu, dambhamu, dambIkamu - all these telugu words have similar meaning - 'pride' 'ostentation', 'show', hypocricy' etc. Considering the form of the word 'Dambuni', it seems zrI tyAgarAja has used the word 'Dambu'. It has accordingly been adopted. Any suggestions ??? C - mArIcuni pani - From the following words of mArIca - addressed to rAvaNa, it is evident that his (mArica) pride was destroyed by zrI rAma while saving his life. zrImad-vAlmIki rAmAyaNa, AraNya kANDa, Chapter 38 refers -

avajAnannahaM mOhAd bAlO(a)yamiti rAghavaM vizvAmitrasya tAM vEdimabhyadhAvaM kRtatvara: || tEna muktastatO bANa: zita: zatrunibarhaNa: | tEnAhaM tADita: kSipta: samudrE zatayOjanE || nEcchatA tAta mAM hantuM tadA vIrENa rakSita: rAmasya zaravEgEna nirastO bhrAntacEtana: pAtitO(a)haM tadA tEna gambhIrE sAgarAmbhasi | prApya saMjnAM cirAt tAta laGkAM prati gata: purIM || 18 - 21 ||

mArIca said - "Disregarding rAma through ignorance, thinking that he was a mere boy, I rushed with speed towards the altar occupied by vizvAmitra. By him was discharged at that time a sharp arrow capable of destroying the enemy. Struck by it I was cast into the sea at a distance of a hundred yOjana (800 miles). Spared on that occasion by the hero, who did not want to kill me, and flung by the impetus of rAma's arrow at that moment, I was hurled by him into the deep waters, rendered unconscious. Regaining consciousness after a long time, I proceeded towards the city of laGkA."

nIkE daya rAka-nIlAmbari

In the kRti 'nIkE daya rAka nEjEyu' - rAga nIlAmbari, zrI tyAgarAja asks the Lord to have mercy on him without which his efforts will not bear any fruit.

P nIkE daya rAka nE jEyu panul(e)lla neravErunA rAma

A EkOpiJcaka nEnu nI(v)anu jnAnik- (E)lAgu sukham(i)ccunE O rAghava (nIkE)

C1 manasu nilvani vAru mAyA jAlamu jEsi mari mukti konan(au)nE kanu saMjnaku rAni kAntanu balimini karamiDa vazam(au)nE O rAghava (nIkE)

C2 vADika lEni vidyala cEta sabhalOna vAdiJca pOn(au)nE cADi vinna mATa madini nilpa lEni sarasuni vitam(au)nE O rAghava (nIkE)

C3 meppulakai bahu dharmamu jEsitE migula brOva tagunE tappu mATalu kAdu tAraka nAma zrI tyAgarAjuni paini O rAghava (nIkE)

Gist O Lord zrI rAma! O Lord rAghava! O Lord whose name is the carrier across the ocean of Worldly Existence! Can any of the tasks performed by me be accomplished unless You Yourself have compassion on this tyAgarAja? How could comfort be attainable to that (so called) wise man who, without being united with You, says 'I am You'?

(a) would it not amount to persons whose mind could not be restrained, Otherwise, -

attaining mukti by resorting to trickery? (b) would it not amount to a woman who would not consent to a signal of the eye, conceding when molested? (c) would it not amount to a person arguing in an assembly on a subject not acquainted with? (d) would it not amount to the kind of a gentleman who could not keep to himself a matter he heard stealthily? (e) if one undertakes a great charity for ostentation, would he not be worthy of being saved much?

Pardon me; these are not incorrect statements.

Notes - As seen from empirical evidence, all the above (a) to (e) are not true; therefore, the implication is that nothing can be accomplished without the spontaneous grace of the Lord. (These are only similes and should not be stretched too far; otherwise, they would violate the spirit of the point being made by zrI tyAgarAja.)

Word-by-word Meaning

P O Lord zrI rAma! Can any (ella) (literally all) of the tasks (panulu) (panulella) performed (jEyu) by me (nE) be accomplished (neravErunA) unless You Yourself (nIkE) have (rAka) (literally come) compassion (daya)?

A O Lord rAghava! How (ElAgu) could comfort (sukhamu) be attainable (iccunE) (literally give) (sukhamiccunE) to that (so called) wise man (jnAniki) (jnAnikElAgu) who, without being united (EkOpiJcaka) with You, says (anu) 'I (nEnu) am You' (nIvu) (nIvanu)? O Lord zrI rAma! Can any of the tasks performed by me be accomplished unless You Yourself do not have compassion?

C1 Otherwise (mari), would it not amount to (aunE) persons (vAru) whose mind (manasu) could not be restrained (nilvani), attaining (konanu) (konanaunE) mukti by resorting (jEsi) to trickery (mAyA jAlamu)? O Lord raghava! would it not amount to (aunE) a woman (kAntanu) who would not consent (rAni) to a signal (saMjnaku) of the eye (kanu), conceding (vazamu) (literally bring under influence) (vazamaunE) when molested (balimini karamiDa) (literally forcibly lay hand)? O Lord zrI rAma! Can any of the tasks performed by me be accomplished unless You Yourself do not have compassion?

C2 (Otherwise,) would it not amount to (aunE) a person arguing (vAdiJca pOnu) (pOnaunE) in an assembly (sabhalOna) on a subject (vidyala cEta) not (1Eni) acquainted (vADika) with? O Lord rAghava! would it not amount to (aunE) the kind of (vitamu) (vitamaunE) a gentleman (sarasuDu) (sarasuni) who could not (lEni) keep (nilpa) (literally stop) to himself (madini) (literally in mind) a matter (mATa) (literally words) he heard (vinna) stealthily (cADi)? O Lord zrI rAma! Can any of the tasks performed by me be accomplished unless You Yourself do not have compassion?

C3 (Otherwise,) if one undertakes (jEsitE) (literally do) a great (bahu) charity (dharmamu) for ostentation (meppukai), would he not be worthy (tagunE) of being saved (brOva) much (migula)? O Lord rAghava! O Lord whose name (nAma) is the carrier (tAraka) across the ocean of Worldly Existence! incorrect (tappu) statements (mATalu); Pardon me; these are not (kAdu)

O Lord zrI rAma! Can any of the tasks performed by me be accomplished unless You Yourself do not have compassion on (paini) this tyAgarAja (zrI tyAgarAjuni)?

Summary of kRti - Your grace is essential for accomplishment of any job, otherwise, (1) a person, without being united with the Lord, may attain comfort just by uttering 'I am He' (sOhaM - ahaM brahmAsmi); (2) one can attain mukti by resorting to trickery; (3) an unwilling woman would concede when forced; (4) one could argue on an unacquainted subject; (5) A gentleman is the one who could not keep a secret; and (6) a person undertaking ostentatious and huge charity would be saved.

Notes - General - O rAghava - This word is found at the end of each caraNa in all the books. However, in the book of TKG, this word is given at the end of pallavi and also at the end of each segment of all caraNas. This needs to be checked. Any suggestions P - nIkE daya rAka - Unless You Yourself have compassion - Spontaneous compassion cannot come unless there is yearning. " ... When one realizes that there is nothing enjoyable either in this world or in heavens or elsewhere, then comes a thirst for the enjoyment of the God like a chataka bird yearns for crystal-clear water of direct rain. The manifestation of such a yearning was Thakur ... (Ramakrishna Kathamrta) http://www.kathamrita.org/apostle/mo8_16.htm A - EkOpiJcu (EkOpiJcaka - negative) - This seems to be the colloquial usage of the word 'EkI-bhaviJcu'. In tamizh, this word is available as it is 'EgOpittal. This word means 'coalesce' 'be united'. A - nEnu nIvu - In all the books this has been taken as 'one who has the (lower) ahaMkAra bhAva 'I' and 'You'. However, in my humble opinion, looking

at the sequence of the wordings, this refers to the mahAvAkya 'hamsa' (hamsa- sOhaM) or 'aham brahma asmi' (see notes below). As the kRti is in second person, being directly addressed to the Lord, 'He' is changed to 'You'. Otherwise, if ahaMkAra (ego) is meant, then the word 'EkOpiJcaka' may not be necessary; 'nEnu nIvanu jnAnikElAgu sukhamiccunE' itself conveys the meaning. This is further clarified from caraNa 1 where zrI tyAgarAja says 'otherwise, one can attain mukti by resorting to trickery' These mahA vAkyas are prescribed as mantras for meditation. zrI tyAgarAja seems to say that mere repetition of these mantras ('hamsa' or 'aham brahma asmi') will not result in bliss unless the truth is apprehended by the practitioner - this is what meant by 'EkOpiJcaka' - without being united. bhramara-kITa-nyAya- "The Bhramara or the wasp is said to sting the insects or the Kitas which it brings to its hive and through stinging them and poisoning them makes them feel its presence alone everywhere, at all times. The insects, so to say, meditate on the presence of the wasp, at all times, and in turn become wasps themselves thereby. This is to show that by meditating on the formula 'Aham Brahma Asmi' or 'I am Brahman' the Jiva becomes Brahman itself in the end." Source - http://www.dlshq.org/download/vedbegin.htm hamsa upanishad."It is so called because it deals with the Hamsa Mantra prescribing the procedure for doing yoga for raising the Kundalini from the Mooladhara to Sahasrara. Breathing in is called 'Ham' and breathing out as 'Sa' to be done 21,600 times in a day. Hence, Hamsa a.k,a.Ajapa Hamsa Mantra Japa through which the practitioner hears 10 kinds of sounds progressively, the 10th when he reaches 'Mega nadham' and attains Brahma Sakshatkara" http://www.srivaishnava.org/sgati/sddsv1/v01011.htm A - jnAniki - Here this word is not to be taken in literal sense. This may either be a sarcasm or may refer to a boastful person who, without actually apprehending the truth, merely based on theoretical knowledge, preaches. This is what criticised in caraNa 1. C2 - sarasuni vitamaunE - the word 'sarasuDu' have different meanings - 'gentleman', 'man of good taste'; colloquially, this word also means 'playboy', 'womaniser' and 'libertine'. However, from the context and looking at other examples, the meaning of 'gentleman' has been adopted, because it is natural for a libertine not to be confidant, but a gentleman would keep secrets. C3 - jEsitE - this is how it is given in the books of TKG and TSV/AKG; however, in the book of CR, this is given as 'jEsina'. From the context, it seems 'jEsitE' seems to be appropriate. This needs to be checked. Any suggestions ???

teliya lEru rAma-dhEnuka

In the kRti 'teliya lEru rAma bhakti mArgamu' - rAga dhEnuka zrI tyAgarAja takes pity on those who go about their daily karma without understanding the purpose of such karma.

P teliya lEru rAma bhakti mArgamunu

A ilan(a)ntaTa tirugucunu kaluvariJcedaru gAni (teliya)

C vEga lEci nITa mungi bhUti pUsi vELLan(e)Jci veliki zlAghanIyulai bAga paikam(A)rjana lOlul(a)irE gAni tyAgarAja vinuta (teliya)

Gist

O zrI rAma - praised by this tyAgarAja! People are not aware of the path of bhakti. Roaming all over the Earth, they babble as if in a dream; but, they are not aware of the path of bhakti. Getting up at dawn, taking bath in water, smearing sacred ash on the body, performing japa by counting the fingers, presenting externally as praise- worthy, excepting that they became much coveteous in earning money, they are not aware of the path of bhakti.

Word-by-word Meaning

P O zrI rAma! People are not (lEru) aware (teliya) of the path (mArgamunu) of bhakti.

A Roaming (tirugucunu) all over (antaTa) the Earth (ilanu) (ilanantaTa), they babble as if in a dream (kaluvariJcedaru); but (gAni), O Lord zrI rAma! they are not aware of the path of bhakti.

C Getting up (lEci) at dawn (vEga), taking bath (munigi) (literally dip) in water (nITa), smearing (pUsi) sacred ash (bhUti) on the body, performing japa by counting (eJci) the fingers (vELLa) (veLLaneJci), presenting externally (veliki) as praise-worthy (zlAghanIyulai), excepting (gAni) that they became (airE) much (bAga) coveteous (1Olulu) (1OlulairE) of earning (Arjana) (literally acquiring) money (paikamu) (paikamArjana),

the path of bhakti. O Lord Praised by this tyAgarAja (tyAgarAjanuta)! they are not aware of

Notes - P - rAma bhakti - this may alao be translated 'people are not aware of the path of devotion to Lord zrI rAma'. Any suggestions ??? C- vELLaneJci - counting fingers (instead of rosary). C - veliki - in telugu, there are two words 'veliki' (external) and 'veligi' (shining). In the present context, the word 'veliki' (external) is the appropriate word; therefore, the constant 'ka' should not be softened as 'ga'. Any suggestions ???

idE bhAgyamu-kannaDa

In the kRti 'idE bhAgyamu gAka' - rAga kannaDa, zrI tyAgarAja states that there is no greater fortune than worshipping the Lord.

P idE bhAgyamu gAka (y)Emi(y)unnadirA rAma

A sadA nI pada paGkajamulanu sammatamuga pUjiJcu vArik(idE)

C1 sundara dazaratha nandana hRday- (A)ravindamuna ninn(u)Jci tAnE brahmAnandam(a)nubhaviJci adiyu gAka indu dharu modal(a)ndarini sura bRnda bhU-sura bRndamula tAn(e)ndu kani(y)Anandamuga nI(y)andu bhAvana jenduc(u)NDu vArik(idE)

C2 Aza pAzamula tega kOsi(y)anniyu madi

rOsi karmamu bAsi ninnu karuNA vArAzi(y)ani pUja jEsi dus-saGgati jEsi mEnu gAsi jendaka zr(I)za dEv(A)dh(I)za ninu kAz(I)za nutuD(a)ni Aza nIyeDa kIza bhaktiyu jEsina vArik(idE)

C3 bhOgi zayana nIvE gati(y)ani paTTi rAg(A)dula tODa pUrita bhava sAgaramunu dATi santatamunu yAga pAlana jAgarUka sadA gatija hita yOgi nuta vEd(A)gam(A)dula vEga nuti(n)iDu bhAgavatuDagu tyAgarAjunik(idE)

Gist O zrI rAma! O Handsome son of King dazaratha! O Consort of lakSmI! O Lord of deities! O Lord reclining on zESa! O Protector of sacrificial oblations! O ever alert Lord (in attending to the needs of devotees)! O Lord who is kind to AJjanEya! O Lord praised by sages! This indeed is a great fortune; what else is there better? For those who always worship your lotus feet whole heartedly, this indeed is a great fortune. It is indeed a great fortune for those who (a) seating You in the lotus of their hearts, (b) themselves experiencing the Supreme bliss and, (c) beholding everywhere all those beginning with Lord ziva, the multitude of celestials and the multitude of brAhmaNa, (d) remain blissfully absorbed in You. It is indeed a great fortune for those who, instead of bodily being distressed due to bad company, have love towards You and remain devoted like monkeys, regarding you as the one praised by Lord ziva by, (a) severing asunder desire, passion etc., (b) abandoning everything even mentally, (c) leaving aside all (desire oriented) rituals, and (d) worshipping You as the ocean of mercy. It is indeed a great fortune for this tyAgarAja - Your true devotee who (a) holding fast to You alone as refuge, (b) crossing the brimming ocean of worldly existence in the company of rAga etc., (c) extols You ever as ardently as vEda, Agama etc.

Word-by-word Meaning

P O zrI rAma! This indeed (idE) is a great fortune (bhAgyamu); what else (gAka Emi) is there (unnadirA) (gAkayEmiyunnadirA) better?

A O zrI rAma! For those (vAriki) who always (sadA) worship (pUjiJcu) your (nI) lotus (paGkajamulanu) feet (pada) whole heartedly (sammatamuga), this indeed is a great fortune; what else is there better?

C1 O Handsome (sundara) son (nandana) of King dazaratha! it is indeed a great fortune for those (vAriki) who (tAnu) (literally self)- seating (uJci) You (ninnu) (ninnuJci) in the lotus (aravindamuna) of their hearts (hRdaya) (hRdayAravindamuna), themselves (tAnE) experiencing (anubhaviJci) the (brahmAnandamanubhaviJci) and, further (adiyu gAka), Supreme bliss (brahmAnandamu)

beholding (kani) everywhere (endu) (tAnendu) all those (andarini) beginning with (modalu) Lord ziva - one who sports (dharu) the moon (indu) (modalandarini), the multitude (bRnda) of celestials (sura) and the multitude (bRndamula) of brAhmaNa (bhUsura),

remain (uNDu) blissfully (Anandamuga) (kaniyAnandamuga) absorbed (bhAvana jenducu) (jenducuNDu) in (andu) You (nI) (nIyandu); what else is there better?

C2 O Consort (Iza) of lakSmI (zrIza)! O Lord (adhIza) of deities (dEva)! It is indeed a great fortune for those (vAriki) who - instead of bodily (mEnu) being distressed (gAsi jendaka) due to bad company (dus-saGgati jEsi), have love (Aza) towards You (nIyeDa) and remain devoted (bhaktiyu jEsina) like monkeys (kIza), regarding you (ninu) as (ani) the one praised (nutuDu) (nutuDani) by Lord ziva - Lord (Iza) of kAzi (kAzIza) by,

(pAzamula), severing (kOsi) asunder (tega) desire (Aza), passion (pAza) etc.

abandoning (rOsi) everything (anniyu) (kOsiyanniyu) even mentally (madi), leaving aside (bAsi) all (desire oriented) rituals (karmamu), worshipping (pUja jEsi) You (ninnu) as (ani) the ocean (vArAzi) (vArAziyani) of mercy (karuNa) ; what else is there better?

C3 O Lord reclining (zayana) on zESa (bhOgi)! O Protector (pAlana) of sacrificial oblations (yAga)! O ever alert (jAgarUka) Lord (in attending to the needs of devotees)! O Lord who is kind (hita) to AJjanEya - son of Wind God - one who always (sadA) moves (gati) (gatija)! O Lord praised (nuta) by sages (yOgi)! it is indeed a great fortune for this tyAgarAja (tyAgarAjuniki) - Your true devotee (bhAgavatuDagu) who - holding fast (paTTi) to You alone (nIvE) as (ani) refuge (gati) (gatiyani), crossing (dATi) the brimming (pUrita) ocean (sAgaramunu) of worldly existence (bhava) in the company (tODa) of rAga etc. (Adi) (rAgAdula), extols (nuti iDu) (nutiniDu) You ever (santatamunu) as ardently (vEga) (literally pace) as vEda, Agama etc (vEdAgamAdula); what else is there better?

Notes - A - pUjiJcu - This is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'sEviJcu'. This needs to be checked.

Any suggestions ??? C1 and C2 are interchanged in the book of CR. This needs to be checked.

C1 - bhAvamu jenducuNDu - the whole caraNa is very esoteric as it describes a state of mind experiencing brahmAnanda. Only those who reach such a state of mind can truly comprehend what zrI tyAgarAja states. C2 - madi rOsi - In this regard, the following verse from zrImad bhagavad gItA, Chapter 2 is relevant -

viSayA vinivartantE nirAhArasya dEhina: | rasavarjaM rasO(a)pyasya paraM dRSTvA nivartatE || 59 ||

"Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the supreme." C3 - rAgAdula tODa - This is how it is given in the books of CR and ATK. In the books of TKG and TSV/AKG, it is given as 'rAgAdula tODi'. In the present context 'tODa' is the appropriate word; accordingly, it has been adopted here. Any suggestions ??? C3 - bhava sAgaramunu dATi -In this regard, the following couplets of nArada bhakti sUtra are relevant -

kastarati kastarati mAyAM ya: saGgAn tyajati yO mahAnubhAvaM sEvatE nirmamO bhavati | (46) sa tarati sa tarati sa lOkAMstArayati | (50)

"Who crosses, who crosses the mAya? He who avoids all contacts with such objects of senses as are likely to inflame passions, resorts to spiritually great souls, serves them, and gets rid of all possession in the service of the needy. He crosses indeed, he crosses this mAyA and carries also the world across it."

tulasI daLamulacE-mAyAmALavagauLa

In the kRti 'tulasI daLamulacE' - rAga mAyAmALavagauLa, zrI tyAgarAja conveys the ecstasy he feels in worshipping the Lord.

P tulasI daLamulacE santoSamugA pUjintu

A palumAru cira kAlamu paramAtmuni pAdamulanu (tulasI)

C sarasIruha punnAga campaka pATala kuravaka karavIra mallikA sugandha rAja sumamul dharan(i)vi(y)oka paryAyamu dharmAtmuni sAkEta pura vAsuni zrI rAmuni vara tyAgarAja nutuni (tulasI)

Gist I shall worship the holy feet of the Supreme Lord - Lord zrI rAma - the embodiment of righteousness, the resident of ayOdhyA town, extolled by this blessed tyAgarAja, often for a long time, with pleasure in this earth, in this one birth (opportunity), with lotus, punnAga, campaka, trumpet flower, henna, oleander, jasmine and tube-rose flowers and sacred basil leaves.

Word-by-word Meaning

P I shall worship (pUjintu) with pleasure (santoSamugA) with the sacred basil (talasI) leaves (daLamulacE).

A I shall worship the holy feet (pAdamulanu) of the Supreme Lord (paramAtmuni) often (palumAru) for a long (cira) time (kAlamu) with pleasure with the sacred basil leaves.

C I shall worship, with pleasure in this earth (dharanu), in this (ivi) one (oka) (dharaniviyoka) birth (paryAyamu) (literally occasion or opportunity), with pleasure, the Lord zrI rAma - the embodiment of righteousness (dharmAtmuni), the resident (vAsuni) of ayOdhyA (sAkEta) town (pura), extolled (nutuni) by this blessed (vara) tyAgarAja - with lotus (sarasIruha), punnAga, campaka, trumpet flower (pATala), henna (kuravaka), oleander (karavIra), jasmine (mallikA) and tube-rose (sugandha rAja) flowers (sumamul) and sacred basil leaves.

Notes - C - punnAga - punnai - tamizh - botanical name - Rottleria tinctoria.

C - campaka - seNbagaM - tamizh - botanical name - Michelia champaka. C - pATala - pAdiri - tamizh - botanical name - Stereospermum suaveolens. C - kuravaka (or kuraNTakamu)-amaranth - marudANi - tamizh C - karavIra - araLi - tamizh - however, this is also given as 'alari'. There are six kinds of alari - ARRalari, Izhattalari, kuGgumavalari, sevvalari, nIralari and veLLalari. C - sugandha rAja - sampaMgi - tamizh - rajani gandhA - hindi C - ivi - this word means 'these'. Therefore, this word might refer to the 'flowers' mentioned in the caraNa. However, from the sequence of its occurrence - 'ivi+oka+paryAyamu', this has been joined to 'oka' to mean 'this one opportuniy of birth as a human being'. Any suggestions ???

sAkEta nikEtana-kannaDa

In the kRti 'sAkEta nikEtana' - rAga kannaDa, zrI tyAgarAja implores Lord for not keeping His word of protecting him.

P sAkEta nikEtana sAkedan(a)naga lEdA

nIkE marulaitini nIkEla(y)I guNamu (sAkEta)

C rAk(E)ndu mukha(y)inta parAk(E)mi nenaruna nI rAkE migula kOritirA kEzi haraNa rAk(E)mi ceppakurA kEkalu vEturA kEzava zrI tyAgarAja nuta zubha carita (sAkEta)

Gist O Resident of ayOdhya! O Full Moon faced! O slayer of demon kEzi! O Lord kEzava! O Lord whose story is auspicious to hear! O Lord praised by this tyAgarAja! Didn't You say that you will nourish me? I fell in love with You alone; why do You have this habit (of not keeping your word)? Why this much of unconcern? I lovingly much desired only your arrival; please do not tell any excuses without coming; otherwise, I will shout.

Word-by-word Meaning

P O Resident (nikEtana) of ayOdhya (sAkEta)! Didn't (lEdA) You say (anaga) that you will nourish (sAkedanu) (literally rear) (sAkedananaga) me?

A I fell in love (marulaitini) with You alone (nIkE); why (Ela) do You (nIku) have this (I) (nIkElayI) habit (guNamu) (literally quality) (of not keeping your word)? O Resident of ayOdhya! Didn't You say that you will nourish me?

C O Full Moon (rAkA indu) (rAkEndu) faced (mukha)! Why (Emi) this much (inta) (mukhayinta) of unconcern (parAku) (parAkEmi)? O slayer (haraNa) of demon kEzi! I lovingly (nenaruna) much (migula) desired (kOritirA) only your (nI) arrival (rAkE); please do not tell (ceppakurA) any excuses (Emi) without coming (rAka) (rAkEmi); otherwise, I will shout (kEkalu vEturA);

O Lord kEzava! O Lord whose story (carita) is auspicious (zubha) to hear! O Lord praised (nuta) by this tyAgarAja! O Resident of ayOdhya! didn't You say that you will nourish me?

Notes - A - marulaitini - this is how it is given in all the books other than that of TKG, wherein it is given as 'marulainadi'. As 'marulaitini' is the appropriate word, the same has been adopted. This needs to be checked. Any suggestions ??? C - kEzi haraNa - This episode refers to Lord zrI kRSNa slaying the horse-demon called kEzi sent by kaMsa - zrImad bhAgavataM - Book 10 - Chapter 37. Please visit website for the complete story - http://www.harekrsna.com/philosophy/associates/demons/vrindaban/kesi.htm C - rAkEmi - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'rAkEmaina'. This needs to be checked. Any suggestions ??? C - kEkalu vEturA - this is how it is given in the books of CR and ATK. In the book of TKG and TSV/AKG, this is given as 'kEkalu vEtururA'. In my humble opinion, in the present context 'kEkalu vEturA' seems appropriate. This needs to be checked. Any suggestions ???

nAdADina mATa-janaraJjani

In the kRti 'nADADina mATa' - rAga janaranjani, zrI tyAgarAja pleads with the Lord to keep His word of protecting him.

P nAD(A)Dina mATa nEDu tappa valadu nA taNDri zrI rAma

A EDAdi nADuga eDa bAyani vAni pODimiga kApADudun(a)ni cinna (nADADina)

C talaku vaccina bAdha tala pAgaku jEtu valaci nammina vAni valalOna taguludu ila bhakti sAgaram(I)da jEtun(a)ni tala pOsi palkitivE tyAgarAj(A)rcita (nADADina)

Gist O My Father Lord zrI rAma! O Lord worshipped by this tyAgarAja! You should not fail today in the promise made by You that day. You should not fail today in the promise made by You in my young days that 'I shall gracefully protect him who is not separated from me'; I am waiting for the past one Year. Isn't it that, after due deliberation, You said that (a) 'I shall divert the danger that comes to your head, towards your headgear'; (b) 'I shall be caught in the net of one who believes me lovingly'; and (c) 'here I shall make you to swim in the ocean of devotion'?

Word-by-word Meaning

P O My (nA) Father (taNDri) Lord zrI rAma! You should not fail (tappa valadu) today (nEdu) in the promise (mATa) (literally word) made (ADina) (literally spoken) by You that day (nADu) (nADADina).

A O My Father Lord zrI rAma! You should not fail today in the promise made by You in my young (cinna) days that (ani) 'I shall gracefully (pODimiga)

protect (kApADudunu) (kApADudunani) him (vAni) who is not separated (eDa bAyani) from me'; I am waiting for the past (nADuga) one Year (EDAdi).

C O Lord worshipped (arcita) by this tyAgarAja! Isn't it that, after due deliberation (tala pOsi), You said (palkitivE) that (ani) - 'I shall divert (jEtu) (literally do) danger (bAdha) (literally difficulty) that comes (vaccina) to your head (talaku), towards your headgear (tala pAga) (pAgaku)'; 'I shall be caught (taguludu) in the net (valalOna) of one (vAni) who believes (nammina) me lovingly (valaci)'; and 'here (ila) I shall make (jEtunu) (jEtunani) you to swim (Ida) in the ocean (sAgaramu) (sAgaramIda) of devotion (bhakti)'? O My Father Lord zrI rAma! You should not fail today in the promise made by You that day.

Notes - A - EDAdi nADuga - cinnA nADADina - These two statements conflict with one another. Therefore, in order to complete the sense, 'I have been waiting' (for the past (nADuga) one year (EDAdi)) has been added. A - kApADudunani - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'kApADuduvani'. From the flow of language 'kApADudunu' seems appropriate. This needs to be checked. Any suggestions ??? C - talapAgaku jEtu - this is it is given in all the books other than that of CR, wherein it is given as 'cEDu'. This needs to be checked. Any suggestions ??? C - talaku vaccina bAdha talapAgaku - this is a saying in tamizh 'talaikku vandadu talaippAgaiyODu pOnadu' - derived from the episode in mahAbhArata (karNa parva - Chapter 90) when karNa aimed a weapon (astra) at the chest of arjuna - to kill him; but Lord kRSNa - the charioteer - pressed the chariot into the ground by his toe and the weapon missing the target took away the crown of arjuna; thus he was saved from any harm. Please visit website - http://www.sacred-texts.com/hin/m08/mo809o.htm

gaTTiganu-bEgaDa

In the kRti 'gaTTigAnu nannu ceyi' - rAga bEgaDa, zrI tyAgarAja asks the Lord as to when He will hold his hand firmly?

P gaTTigAnu nanu ceyi pattEd(e)nnaTikO

A puTTina nATanuNDi iTTi vidhamulE kAni (gaTTi)

C1 goppa tanamu manad(a)ni madam- (e)ppaTikini talak(e)kki tappu palukul(A)Ducu tAn- (u)ppatillucunu teppuna(y)iGgitam(e)rugaka meppulak(A)ziJcu(y)A cappani prabhuvula kaDananu trippaTa(y)ElarA(y)anucunu (gaTTi)

C2 varamaina sajjanulanu paricArakulan(e)llanu sari jEsi dAnam(o)sagi

param(e)Jcakanu kari dhana madamulu kaligina narulanu pUjiJceDu(y)A taram(e)rugani dhanikula- (y)anusaraNam(E)larA (y)anucunu (gaTTi)

C3 ziva pUjala mariyunu mAdhava pUjalun(o)nariJcucu bhuvi tA sari jEseDi vAr- (e)var(a)nucunu(y)eJcu avivEka dhana mattula ziva ziva vEDaga vadd(a)ni kuvalaya daLa lOcana su- vibhava tyAgarAja vinuta (gaTTi)

Gist O Lotus petal Eyed! O Exalted Lord! O Lord well praised by this tyAgarAja! While things are happening only in this manner since my birth, when are you going to hold my hand firmly? When are you going to hold my hand firmly saying - (1) "why are you roaming around the places of those insipid lords who - (a) always being arrogant, (b) remaining swollen with pride about their high status, (c) speaking inappropriate language without knowing place and occasion, (d) aspire for quick fame"? (2) "why do you follow those rich who - (a) do not know the worth of people, (b) make charities (without distinction) considering great pious persons and also all their attendants as equals, (c) without worrying about salvation, worship (other) humans who are conceited about their possessions like elephants and wealth"? (3) "for God's sake, do not beseech those wealth-inebriated- indiscriminate persons who - (a) some times perform worship of Lord ziva and at other times worship of Lord viSNu, (b) think that in this World none else can perform (worship) like them"?

Word-by-word Meaning

P When (ennaTikO) are you going to hold (paTTEdi) (pattEdennaTikO) my (nanu) hand (ceyi) firmly (gaTTigAnu)?

A While (kAni) things are happening only in this (iTTi) manner (vidhamulE) since (nATanuNDi) my birth (puTTina), when are you going to hold my hand firmly?

C1 When are you going to hold my hand firmly saying (anucunu) “why (Elara) are you roaming around (trippaTayElarAyanucunu) the places (kaDananu) of those (A) insipid (cappani) (trippaTa)

lords (prabhavula) who (tAnu) - always (eppaTikini) being arrogant (madamu talaku ekki) (madameppaTikini) (talakekki) (literally pride gone to their heads) remaining swollen with pride (uppatillucunu) (tAnuppatillucunu) about (ani) (literally that) their (manadi) (literally our's) (manadani) high (goppa) status (tanamu), speaking (ADucu) inappropriate (tappu) (literally wrong) language (palukulu) (palukulADucu) (literally words) without knowing (erugaka) place and occasion (iGgitamu), and aspire (AziJcu) for quick (teppuna) (literally (teppunayiGgitamerugaka) fame (meppuluku) (meppulakAziJcuyA)"? quickly)

C2 When are you going to hold my hand firmly saying (anucunu) "why (Elara) do you follow (anusaraNamu) (literally following) those (A) rich (dhanikula) (dhanikulayanusaraNamElarAyanucunu) who - do not know (erugani) the worth (taramu) (taramerugani) of people, make charities (dAnamu osagi) (dAnamosagi) (without distinction) considering great (varamaina) pious persons (sajjanulanu) and also all (ellanu) their attendants (paricArakulu) (paricArakulanellanu) as equals (sari jEsi), and without worrying (eJcakanu) (literally thinking) about salvation (paramu) (parameJcakanu), worship (pUjiJceDu) (pUjiJceDuyA) (other) humans (narulanu) who are conceited (madamulu kalgina) about their possessions like elephants (kari) and wealth (dhana)"?

C3 O (Blue) Lotus (kuvalaya) (literally water-lily) petal (daLa) Eyed (lOcana)! O Exalted Lord (su-vibhava)! O Lord well praised (vinuta) by this tyAgarAja! When are you going to hold my hand firmly saying (ani) - "for God's sake (ziva ziva), do not (vaddu) (vaddani) beseech (vEDaga) to those wealth (dhana) inebriated (mattula) indiscriminate persons (avivEka) - who some times perform (onariJcucu) worship (pUjala) of Lord ziva and at other times (mariyunu) worship (pUjalunu) (pUjalanonariJcucu) of Lord viSNu (mAdhava), think (eJcu) that (anucunu) in this World (bhuvi) none else (vAru evaru) (literally who else) (vArevaranucunu(y)eJcu) can perform (jEsEDi) (worship) like (sari) them (tA)"?

Notes - C1 - uppatillucunu - This is how it is given in all the books. Also, from the sequence also this seems to be original version. However, the correct telugu word is 'ubbatillu'. C3 - ziva ziva - Pious people close their ears by saying the words 'ziva ziva' whenever they hear wrong words.

idi samayamurA -chAyAnATa

In the kRti 'idi samayamurA' - rAga chAyAnATa, zrI tyAgarAja asks Lord to keep His word of protecting him.

P idi samayamurA ina kula tilaka

A vidaLita kali durmada gaja gamana modaTa palkinadi nijamuga jEya (idi)

C kali puruSuDu nATakamunu kaTTa talacinADu zrI tyAgarAja nuta khala matamul(a)nE yAgamulaku mEkaluga narula jEsi nI daya jUDa (idi)

Gist O Pride of Solar dynasty! O Lord who rent asunder the arrogance of kali puruSa! O Lord whose gait is like an elephant! O Lord praised by this tyAgarAja! Now is the time (to fulfil Your promise); Now is the time to fulfil what you said earlier. kali puruSa is contemplating to enact a drama by making men as (sacrificial) goats in the sacrificial oblations called base sects; now is the time to show Your compassion on us.

Word-by-word Meaning

P Now (idi) is the time (samayamurA) (to fulfil Your promise); O Pride (tilaka) (literally auspicious mark on forehead) of Solar (ina) dynasty (kula)!

A O Lord who rent asunder (vidaLita) the arrogance (dur-mada) of kali puruSa! O Lord whose gait (gamana) is like an elephant (gaja)! now is the time to fulfil (nijamuga jEya) (literally make true) what you said (palkinadi) earlier (modaTa); O Pride of Solar dynasty!

C kali puruSa (puruSuDu) is contemplating (talacinADu) to enact a drama (nATakamunu kaTTa) by making (jEsi) men (narula) as (sacrificial) goats (mEkaluga) in the sacrificial oblations (yAgamulaku) called (anE) base (khala) sects (matamulu) (matamulanE); O Lord praised (nuta) by this tyAgarAja! now is the time to show (jUDa) Your (nI) compassion (daya) on us; O Pride of Solar dynasty!

Notes - A - vidaLita kali durmada and kali puruSuDu - In this regard the following verses of zrImad bhAgavataM - Book One - Chapter 17 are relevant -

abhyarthitastadA tasmai sthAnAni kalayE dadau | dyUtaM pAnaM striya: sUnA yatrAdharmazcaturvidha: || punazca yAcamAnAya jAtarUpamadAtprabhu: | tatO(a)nRtaM madaM kAmaM rajO vairaM ca paJcamaM | amUni paJca sthAnAni hyadharma prabhava: kali : auttarEyENa dattAni nyavasat tannidEzakRt | athaitAni na sEvatE babhUSu: puruSa: kvacit vizESatO dharmazIlO rAjA lOkapatirguru: || 38 - 41 |

"Thus entreated by kali, the King (parIkSit) then allocated to him the following (four) places - dice, wine, women, and shambles - the hotbeds of four vices (falsehood, intoxication, passion and cruelty). On kali asking for more abodes, the mighty King assigned him gold (as the fifth abode). Thus he allotted to him falsehood, intoxication, passion and slaughter with animosity as the fifth. In obedience to the King's command, kali the progenitor of unrighteousness, occupied these five abodes assigned by parIkSit. Hence a man seeking blessedness, especially a pious monarch, a leader of the people and a religious preceptor should never resort to these."

A - modaTa palkinadi - When read in conjunction with 'kali puruSa', zrI tyAgarAja probably refers to the statement of Lord kRSNa in zrImad bhagavat gIta, Chapter 4 -

yadA yadA hi dharmasya glAnirbhavati bhArata abhyutthAnamadharmasya tadAtmaAnaM sRjAmyahaM || paritrANAya sAdhUnAM vinAzAya ca duSkRtAM dharmasaMsthApanArthAya saMbhavAmi yugE yugE | | (7, 8 )||

"Whenever, O Descendent of Bharata, there is decline of dharma, and rise of adharma, then I body Myself forth. For the protection of the good, for the destruction of the wicked, and for the establishment of dharma, I come into being in every age." (Translation by Swami Swarupananda)

C - khala matamulanE yAgamulaku - When read in conjunction with anupallavi where 'kali puruSa' is mentioned, zrI tyAgarAja means the pursuit of such activities which lead to the abodes of kali puruSa (dice, wine, women, and shambles and gold - falsehood, intoxication, passion, cruelty and animosity) as stated above. But, in many kRtis, zrI tyAgarAja uses the word 'mata' to mean all such practices other than bhakti - particulary the path of vEdic karma - for the sake enjoyments. C - jEsi nI - this is how it is given in all books other than that of Shri TKG where it is given as 'jEsunE'. As the words 'jEsi nl' are appropriate in the context, the same has been adopted. Any suggestions ???

idi nIku mEra-punnAgavarALi

In the kRti ' idi nIku mEra gAdu' - rAga - punnAgavarALi, zrI tyAgarAja pleads with Lord to show compassion.

P idi nIku mEra gAdurA zrI rAma nA madi tallaDillenurA

A padilamuga golcitE bhAvamu vErai(y)unnadi (idi)

C1 gati lEni vArini kaDa tErcu daivam(a)ni patita pAvana nammiti zrI rAma ninn(a)ti vEgamuna vEDiti santatamu sammatini ninnE kOriti zrI rAma (idi)

C2 parama dayALu(v)ani pAlana sEtuv(a)ni saraguna dEva rAya golcina nApai karuNa lEd(a)ni kannIr(A)ye jUci nI manasu karagad(e)ndukurA O sItA rAma (idi)

C3 anniTa niNDina adbhut(A)nanda ghana mannana sEya rAdA zrI rAma nIk(e)nna rAni puNyamu rAdA zrI tyAgarAja sannuta nIvADanu gAdA zrI rAma sItA rAma (idi)

Gist O Lord zrI rAma - Purifier of the fallen! O Lord of the celestials! O the Wonderful pure Bliss who pervades everything (in the Universe)! O Lord well- praised by this tyAgarAja! This is not reasonable for You; my mind is agitated. Even when I serve You steadily, your assumption seems to be different. I believed that, for those who do not have any refuge, You are the Lord who redeems them (from the Ocean of Worldly Existence); I always prayed to You with utmost haste; I sought You alone with my whole heart. As You did not show compassion on me, who served You swiftly as the Supremely Compassionate Lord and that You would nourish me, I am in tears; having seen me, why won't Your heart melt? Won't You forgive me? Won't You earn merit anyway? Am I not Your's?

Word-by-word Meaning

P O Lord zrI rAma! This (idi) is not (gAdu) reasonable (mEra) (literally limit) for You (nIku); my (nA) mind (madiO) is agitated (tallaDillenurA).

A Even when I serve (golcitE) You steadily (padilamugA), your assumption (bhAvamu) seems (unnadi) to be different (vErai) (vEraiyunnadi). O Lord zrI rAma! This is not reasonable for You; my mind is agitated.

C1 O Lord zrI rAma - Purifier (pAvana) of the fallen (patita)! I believed (nammiti) that (ani), for those (vArini) who do not have (lEni) any refuge (gati), You are the Lord (daivamu) who redeems (kaDa tErcu) them (from the Ocean of Worldly Existence); I always (santatamu) prayed (vEDiti) to You (ninnu) with utmost (ati) (ninnati) haste (vEgamuna); I sought (kOriti) You alone (ninnE) with my whole heart (sammatini) (literally with the consent); O Lord sItA rAma! This is not reasonable for You; my mind is agitated.

C2 O Lord (rAya) of the celestials (dEva)! as (ani) You did not show (lEdu) (lEdani) compassion (karuNa) on me (nApai), who served (golcina) You swiftly (saraguna) as (ani) the Supremely (parama) Compassionate (dayAlu) (dayaLuvani) Lord and that (ani) You would nourish (pAlana sEtuvu) (sEtuvani) me, I am in tears (kannIrAye); having seen (jUci) me, why (endukurA) won't Your (nI) heart (manasu) melt (karagadu) (karugadendukurA)? O Lord sItA rAma! This is not reasonable for You; my mind is agitated.

C3 O the Wonderful (adbhuta) Pure (ghana) of Bliss (Ananda) (adbhutAnanda) who pervades (niNDina) (literally fill) everything (anniTa) (in the Universe)! O Lord zrI rAma! Won't (rAdA) You forgive (mannana sEya) me? Won't You (nIku) earn (rAdA) merit (puNyamu) anyway (ennarAni) (nIkennarAni)?

(nIvADanu)? O Lord well-praised (sannuta) by this tyAgarAja! Am I not (gAdA) Your's

O Lord zrI rAma! O Lord sItA rAma! This is not reasonable for You; my mind is agitated.

Notes - P - gAdurA, tallaDillenurA - this is how it is given in the book of TKG. However, in the book of CR, this is given as 'gAdura' and 'tallaDillenura'. This needs to be checked. Any suggestions ??? C1 - kOriti zrI rAma - this is how it is given in the books of CR and TSV/ AKG. However, in the book of TKG, this is given as 'kOriti sItA rAma'. This needs to be checked. Any suggestions ??? C3 - enna rAni - this may be translated also as 'countless'. Any suggestions ??? C3 - puNyamu rAdA - this is a way of supplication in prayer to show mercy stating that it will earn merit for the giver. C3 - zrI rAma sItA rAma - this is how it is given in the books of CR and TSV/AKG. However, in the book of TKG, 'zrI rAma' is not given. This needs to be checked. Any suggestions ???

ennaDO rakSiJcitE-saurASTraM

In the kRti 'ennaDO rakSiJcitE' - rAga saurASTraM, zrI tyAgarAja asks Lord not to ignore him after showing compassion once.

P ennaDO rakSiJcitE nIv(i)puD-

(I) vaganu(y)uNDa valenA

A pannaga zayana peddala sva- bhAvam(i)Tl(u)NDaga bAguga nannE nIv(enna)

C1 cIkaTi cEtanu gAsi jendi(y)I lOkulu sakala karmamulakai mana rAka koraku jUcedar(a)ni telisi vibhAkaraDu madini prAkaTamuga tA rAnu cellun(a)ni vyAkuluDai ati vEgamunanu vEkuva jAmuna tOSamu kalaganu tA karuNan(a)ruNuni banupa lEdA (enna)

C2 nIru lEka sajjana gaNamulu mana dArini jUcEr(a)nucu telisi kAvEri tAnu rAnu cellun(a)nucu vicAra hRdayurAlai sAreku vaccun(a)nucu santOSamu vIrulak(e)llanu kalga paDamaTi mAruta caJcalamula banipi celamal(U)ra cEya lEdA rAma (enna)

C3 garviJcina(y)A rAvaNa bAdhala- n(O)rva lEkanu vibhISaNuDu ninnu sarva lOka zaraNyA vandanam(a)na nirvikAruDai nIvu sarvadA rakSiJcedan(a)nucu sArvabhauma laGk(A)dhipatyamunu sarvajnuni lakSmaNun(i)mm(a)nagA sarva sannuta tyAgarAjuni (enna)

Gist O Lord reclining on the couch of zESa! O Lord praised by everyone! Just because You protected this tyAgarAja some time before, should You remain in this manner now? The nature of great people is like this - (1) The Sun, came to know that people of this World, have become vexed because of darkness, and that they are looking forward for his arrival for their needs in order to perform all their actions or duties; he became worried that he could not afford to come out openly; therefore, in order to bring joy to the people in the early hours of the day, he, out of compassion, immediately, command aruNa (to usher light). (2) River Kaveri came to know that multitude virtuous people, without water, are looking forward for her arrival; she became worried in the heart that she could not afford to come; therefore, in order to bring happiness to people and assure them that she would come certainly, she made water to spring forth (in the river bed) by commanding the movement of Western Wind. (3) When vibhISaNa, unable to bear the torments of that conceited rAvaNa, addressed to You as 'O Refuge of all the Worlds! Salutations', You, being ever-changeless Supreme Lord, stated that You would protect ever people who took refuge in You; accordingly, You asked the all-knower lakSmaNa to confer the sovereign overlorship of laGkA on vibhISaNa.

Word-by-word Meaning

P O Lord! Just because You protected (rakSiJcitE) me some time before (ennaDO), should You (nIvu) remain (uNDavalenA) in this (I) manner (vaganunu) (vagananuNDavalenA) now (ipuDu) (nIvipuDI)?

A O Lord reclining (zayana) on the couch of zESa - the serpent (pannaga)! As the nature (svabhAvamu) of great people (peddala) is (uNDaga) like this (iTlu) (svabhAvamiTluNDaga), even if You (nIvu) (nIvennaDO) had protected me (nannE) well (bAguga) some time before, should You remain now in this manner?

C1 Having come to know (telisi) that (ani) people (IOkulu) of this (I) World, having become (jendi) (jendiyI) vexed (gAsi) because of (cEtanu) darkness (cIkaTi), they are looking (jUcedaru) (jUcedarani) forward for his (mana) (literally my) arrival (rAka) for their needs (koraku) in order to perform all (sakala) their actions or duties (karmamulakai), the Sun (vibhAkaruDu) being worried (vyAkuluDai) in his mind (madini) that (ani) he (tA) could not afford to come (rAnu cellunu) (cellunani) out openly (prAkaTamuga) (literally public, manifest), in order to bring (kalaganu) joy (tOSamu) to the people in the early (vEkuva) hours (jAmuna) of the day, did he (tA) not (lEdA) out of compassion (karuNanu) immediately (ati vEgamunanu) (literally very quickly) command (banupa) aruNa (aruNuni) (karuNanaruNuni) (to usher light)? Therefore, O Lord! Just because You protected me some time before, should You now remain in this manner?

C2 Having come to know (telisi) that (anucu) multitude (gaNamulu) virtuous people (sajjana), without (lEka) water (nIru), are looking forward (jUcEru) (jUcEranucu) for her (mana) (literally my) arrival (dArini) (literally path), river kAvEri having become worried (vicAra) in the heart (hRdayurAlai) that (anucu) she (tAnu) could not afford to come (rAnu cellunu) (cellunanucu), in order to bring (kalga) happiness (santOSamu) to all (ellanu) these people (vIrulaku) (vIrulakellanu) (to assure) that (anucu) she (kAvEri) would come (vaccunu) (vaccunanucu) certainly (sAreku), did she not (lEdA) make (cEya) water (celamalu) to spring (Ura) (celamalUra) forth (in the river bed) by commanding (banipi) the movement (caJcalamula) of Western (paDamaTi) Wind (mAruta)? Therefore, O Lord rAma! Just because You protected me some time before, should You now remain in this manner?

C3 vibhISaNa (vibhISaNuDu) unable (lEkanu) to bear (Orva) the torments (bAdhalanu) (bAdhalanOrva) of that (A) conceited (garviJcina) (garviJcinayA) rAvaNa, when he addressed (ana) You (ninnu) as 'O Refuge (zaraNyA) of all (sarva) the Worlds (lOka)! Salutations' (vandanamu) (vandanamana), You (nIvu), becoming ever-changeless Supreme Lord (nirvikAra) (nirvikAruDai), stating (anucu) that You would protect (rakSiJcedanu) (rakSiJcedananucu) ever (sarvadA) (people who took refuge in You), having asked (anagA) the all-knower (sarvajna) (sarvajnuni) lakSmaNa (lakSmaNuni) to confer (immu) (lakSmaNunimmanagA) the sovereign (sArvabhauma) overlorship (Adhipatyamunu) of laGkA (laGkAdhipatyamunu) on vibhISaNa, O Lord praised (sannuta) by everyone (sarva)! just because You protected this tyAgarAja (tyAgarAjuni) well some time before, should You now remain in this manner?

Notes - General - zrI tyAgarAja, through the examples, asks the Lord to send a harbinger pending arrival of the grace of the Lord. A - peddala svabhAvamiTluNDaga - the behaviour of elders was like this - zrI tyAgarAja cites three examples in the caraNas. C1 - aruNanu banupa - The story about aruNa becoming the charioteer of the Sun is contained in mahAbhArataM - Adi parva - Astika parva - Section 24. For full story, please visit site - http://www.sacred-texts.com/hin/m01/m01025.htm C2 - mAruta caJcalamu - During South West Monsoon, Tamil Nadu does not get much rains. However, during the month of ASADa (ADi) river kAvEri gets water consequent on rains in the Western Ghats. Even today 18th day of ADi month is celebrated as 'ADipperukku' in Tamil Nadu. Before the water actually reaches, the Western Wind blows and springs rise up in the river. This phenomenon is described here. C2 - celama - in all the books this word is given as 'calama'. As the meaning derived is 'spring', the correct telugu word for the same has been adopted. This needs to be checked. Any suggestions ??? C2 - kAvEri - This story of kAvEri appears in tamizh 'kanda purANaM' written by kacciyappa sivAcArya' (given in the references). For complete story on kAvEri, please visit site - http://www.freeindia.org/biographies/sages/agasthya/page9.htm C3 - zarva lOka zaraNya - zrI tyAgrAja uses the exact words as given in the vAlmIki rAmayaNa - yuddha kANDa - Chapter 17-

nivEdayata mAM kSipraM rAghavAya mahAtmanE | sarvalOkazaraNyAya vibhISaNamupasthitaM || 17 ||

"Communicate to the high-souled zrI rAma who is capable of protecting all the worlds, the fact of myself, vibhISaNa, being present."

C3 - nirvikAruDai - In my humble opinion, the purpose of this statement is to indicate that, on hearing the call 'sarva lOka zaraNya', zrI rAma rises above the level of the manifestation as zrI rAma, and as the Supreme changeless Lord who has the burden of protecting even the wicked, decided to give refuge to vibhISaNa. Any suggestions ??? C3 - sarvajna - the epithet used for lakSmaNa is significant and is in keeping with the epithet used for zrI rAma 'nirvikAra'. lakSmaNa being the manifestation of zESa - knew the secrets of zrI rAma's actions - therefore, the epithet 'all-knower'. Any suggestions ??? C3 - sArvabhauma - it is not clear whether zrI tyAgarAja uses this word as an epithet of the Lord or whether as a qualifier for the word 'laGkAdhipatyamu' (overlordship of laGkA). In view of flow of the kRti this has been treated in latter sense. However, if this is used as an epithet of the Lord, then it would be translated as' O Universal Monarch! indeed You asked the all- knower lakSmaNa to confer the overlorship of laGkA on vibhISaNa'. Any suggestions ???

the sense. C3 - immanagA - this word is to be connected to the pallavi to complete

C3 - sarva sannuta - The action of zrI rAma in conferring the overlordship of laGkA to vibhISaNa even before the war effort commenced is reminiscent of the statement of zrI kRSNa in zrImad bhagavad gItA, Chapter 11 and therefore worthy of praise by everyone -

tasmAttvamuttiSTha yazO labhasva jitvA zatrUn bhuGkSva rAjyaM samRddhaM

mayaivaitE nihatA: pUrvamEva nimittamAtraM bhava savyasAcin || 33 |I

"Therefore, do thou arise and acquire fame. Conquer enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O savyasAcin (arjuna)." (Translation by Swami Swarupananda)

Eti yOcanalu-kiraNAvaLi

In the kRti 'ETi yOcana' - rAga kiraNAvaLi, zrI tyAgarAja asks Lord not to slip on his word.

P ETi yOcanalu jEsedavurA eduru palkuvAr(e)varu lErurA

A nOTi mATa jArcaga rAdurA kOTi vElpulalO mETiyaina nIv(ETi)

C meNDu zUrulalO venuka tIyav(a)ni reNDu mATal(A)DE vADu gAd(a)ni aNDa kOTla pAliJcu vAD(a)ni caNDa maunul(A)Da tyAgarAja nuta (ETi)

Gist O Lord praised by this tyAgarAja! What are You pondering about? There is none to counter You. It does not behove one to slip from his word; being the eminent one among crores of Gods, what are You pondering about? As the great sages proclaim (1) that among numerous heroes You are the One who does not back-track, (2) that You are the One who does not speak two words and (3) that You are the One who rules the crores of Universes, what are You pondering about?

Word-by-word Meaning

P What (ETi) are You pondering about (yOcanalu jEsedavurA)? There is none (evaru lErurA) to counter (eduru palkuvAru) (literally say) (palkuvArevaru) You.

A It does not behove (rAdurA) one to slip (jArcaga) from his word (nOTi mATa) (literally word of mouth); being the eminent one (mETiyaina) among crores (kOTi) of Gods (vElpulalO), what are You (nIvu) pondering about? There is none to counter You.

C As the great (caNDa) (literally severe) sages (manulu) proclaim (ADa) (maunulADa) - that (ani) among numerous (meNDu) heroes (zUrulalO) You are the One who does not back-track (venuka tIyavu) (tIyavani) (literally does not go back), that (ani) You are the One (vADu) who does not (gAdu) (gAdani) speak (ADE) two (reNDu) words (mATalu) (mATalADE) and that (ani) You are the One (vADu) (vADani) who rules (pAliJcu) crores (kOTla) of Universes (aNDa),

O Lord praised (nuta) by this tyAgarAja! what are You pondering about? there is none to go counter You.

Notes - C - reNDu mATalu - go back on one's word. C - gAdani - this is how it is given in the books of TKG and TSV/AKG; however, in the book of CR, it is given as 'gADani'. This needs to be checked. Any suggestions ???

yOcanA kamala-darbAru

In the kRti 'yOcanA kamala' - rAga darbAru, zrI tyAgarAja pleads with Lord not to ponder any longer but protect him.

P yOcanA kamala lOcana nanu brOva

A sUcana teliyakan(o)rula yAcana sEtun(a)nucu nIku tOcenA dyuti vijit(A)yuta virOcana nannu brOvan(i)Gka (yOcanA)

C kEcana nija bhakta nicaya pApa vimOcana gala birudul(e)lla koni nann(E)canA kRta vipina cara var(A)bhiSEcana tyAgarAja pUjita (yOcanA)

Gist O Lotus Eyed! O Lord whose splendour surpasses ten thousand suns! O Redeemer of true devotees from multitude of their sins! O Lord who crowned sugrIva! O Lord worshipped by this tyAgarAja! Are You still pondering about protecting me? Did it occur to You that without understanding the hints (or indications), I would beg others? What for, having got all available appellations - just to deceive me?

Word-by-word Meaning

P O Lotus (kamala) Eyed (lOcana)! Are You pondering (yOcanA) about protecting (brOva) me (nanu)?

A Did it occur (tOcenA) to You (nIku) that (anucu) without understanding (teliyakanu) the hints (or indications) (sUcana), I would beg (yAcana sEtunu) (sEtunanucu) others (orula) (teliyakanorula)? O Lord whose splendour (dyuti) surpasses (vijita) ten thousand (ayuta) (vijitAyuta) suns (virOcana)! O Lotus Eyed! Are You still (iGka) pondering about protecting (brOvanu) (brOvaniGka) me (nannu)?

C What for (kEcana), O Redeemer (vimOcana) of true (nija) devotees (bhakta) from their multitude (nicaya) of sins (pApa), having got (koni) all (ella) available (gala) appellations (birudulu) (birudulella) - just to deceive (EcanA) (nannEcanA) me (nannu)? O Lord who crowned (kRta vara abhiSEcana) (varAbhiSEcana) (literally performed sprinkling of holy water) sugrIva - the forest (vipina) dweller (cara)! O Lord worshipped (pUjita) by this tyAgarAja! O Lotus Eyed! Are You pondering about protecting me?

Notes P - yOcanA - In all the books this has been translated as 'hesitate'. The Telugu word (and the same Tamil word) does not have such a meaning. Only in a secondary sense, it can be translated as 'hesitate'. Therefore, it has been translated as 'ponder'. Any suggestions ??? C - kEcana - What for? This sentence is in a colloquial form and therefore, seemingly incomplete. Any suggestions ??? C - nannEcanA - this is how it is given in all the books other than that of TKG, wherein it is given as 'ninnEcanA'. 'nannEcanA' is appropriate in the present context. This needs to be checked. Any suggestions ??? C - Ecu (EcanA) - this telugu word has been variedly translated in the books as 'deceive', 'delude', 'tease' etc. The similar tamizh word 'Eyttal' has such meanings. However, the telugu word 'Ecu' does not seem to have such meanings. In many kRtis zrI tyAgarAja uses this word, the meaning of which corresponds to the Tamil word - 'to deceive', rather than Telugu word. Any suggestions ??? C - vipina cara varAbhiSEcana - this is how it is given in all books other than that of TKG, wherein 'vara' is not given ie., 'vipina carAbhiSEcana'. This needs to be checked. Any suggestions ??? C - kRta abhiSEcana - zrI rAma commands AJjanEya to instal sugrIva as the king of kiSkindA; zrI rAma does not directly instal sugrIva on the throne. zrImad vAlmIki rAmAyaNaM - kiSkindA kANDaM - chapter 26 refers.

maracE vADanA-kEdAraM

In the kRti 'maracE vADanA rAma' - rAga kEdAraM, zrI tyAgarAja emphatically states that there is no question of his ever forgetting the Lord.

P maracE vADanA rAma ninu madana janaka

A marakat(A)Gga nI(y)okka madin(e)Jca valadu (maracE)

C kAni mAnavulu karuNa lEka nApai lEni nEramul(e)Jcina kAni zrI nijamuga nA centa jErinA kAni rAni nI dayA tyAgarAja nuta (maracE)

Gist O Lord rAma! O Father of cupid! O Lord whose body is Emerald-hued! O Lord praised by this tyAgarAja! Am I the one to ever forget You? Do not think so in your mind. Even if people who are antagonistic to me, mercilessly, find non-existent faults with me, or even if wealth actually comes to me, (it doesn't matter,) let your grace come.

Word-by-Word Meaning

P O Lord rAma! O Father (janaka) of cupid (madana)! Am I the one (vADanA) to ever forget (maracE) You (ninu)?

A O Lord whose body (aGga) is Emerald-hued (marakata) (marakatAGga)! Do not (valadu) think (eJca) so in your (nIyokka) mind (madini) (madineJca).

O Lord rAma! O Father of cupid! Am I the one to ever forget You?

C Even if (kAni) people (mAnavulu) who are antagonistic (kAni) to me, mercilessly (karuNa lEka), find (eJcina) (literally count) non-existent (lEni) faults (nEramulu) (nEramuleJcina) with me (nApai), or even if (kAni) wealth (zrI) actually (nijamuga) comes (centa jErinA) to me (nA), (it doesn't matter,) let your (nI) grace (dayA) come (rAni); O Lord praised (nuta) by this tyAgarAja! am I the one to ever forget you?

Notes - P - maracE - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'maracu'. This needs to be checked. Any suggestions ??? A - nlyokka - this word is found in all the books other than that of TKG. This needs to be checked. Any suggestions ???

marakata maNi-varALi

In the kRti 'marakata maNi varNa' - rAga varALi, zrI tyAgarAja pleads with Lord not to forget him and treat him as a son.

P marakata maNi varNa rAma nannu maravaka nA(y)anna

A parama puruSa binna brOvumu dEvara zaraN(a)nukonna (marakata)

C vara bhakta su-parNa vAhana karuNA rasa pUrNa dharaNi tanayak(u)nna prEma rasamu tyAgarAjuk(I)y(a)nna (marakata)

Gist O Emerald hued Lord rAma! O My Father! O Supreme Lord! O Lord! O Lord who has garuDa - a great devotee - as Your vehicle! O Lord brimming with the nectar of compassion! Please do not forget me. Please quickly protect me; Please do not forget me - who has sought refuge in You. Deign to give this tyAgarAja the same kind of nectarine love which sIta has towards You.

Word-by-word Meaning

P O Emerald (marakata maNi) hued (varNa) Lord rAma! O My (nA) Father (anna) (nAyanna)! Please do not forget (maravaka) me (nannu).

A O Supreme (parama) Lord (puruSa)! Please quickly (binna) protect (brOvumu) me, O My Lord (dEvara)! O Emerald hued Lord rAma! O My Father! please do not forget me - who has sought (anukonna) refuge (zaraNu) (zaraNanukonna) in You.

C O Lord who has garuDa - beautiful winged (su-parNa) - a great (vara) devotee (bhakta) - as Your vehicle (vAhana)! O Lord brimming (pUrNa) with the nectar (rasa) of compassion (karuNA)!

O My Father (anna)! deign to give (Iyi) this tyAgarAja (tyAgarAjuku) (tyAgarAjukIyanna) the same kind of nectarine (rasamu) love (prEma) which sIta - daughter (tanaya) of Earth (dharaNi) - has (unna) (tanayakunna) towards You; O Emerald hued Lord rAma! O My Father! please do not forget me.

Notes - P - varNa - this is how it is given in the books of TKG and TSV/AKG; in the books of CR and ATK, this is given as 'varNA'. This needs to be checked. Any suggestions ??? P - puruSa - this is how it is given in the books of TKG and TSV/AKG; in the books of CR and ATK, this is given as 'puruSA'. This needs to be checked. Any suggestions ??? A - binna - This is how it is given in all the books. However, according to Telugu Dictionary, 'birana', 'birina', 'binne', are the words which means 'quickly'. This needs to be checked. Any suggestions ??? A - zaraNanukonna - this is how it is given in all the books other than that of TKG, where it is given as 'zaraNamukonna'. This needs to be checked. Any suggestions ??? C - tyAgarAjunikIyanna - this is how it is given in all the books other than that of TKG, where it is given as 'tyAgarAjunikIvanna'. This needs to be checked. Any suggestions ???

raghu vara nannu-pantuvarALi

In the kRti 'raghuvara nannu marava' - rAga pantuvarALi, zrI tyAgarAja states that he has none but the Lord to protect him.

P raghuvara nannu marava tagunA

A naga dhara bhakta jan(A)gha nivAraNa (raghu)

C1 talli taNDrul(a)nna tammulu(y)unnA polatiki(y)okaDu puruSuND(au)nA (raghu)

C2 para daivamulu bAgu sommulu sura nuta maGgaLa sUtramul(au)nA (raghu)

C3 cEsina puNya cayamu brahmaNya Asan(o)saGgiti anupama lAvaNya (raghu)

C4 manasuna nIkE marulukonnAnu sajjana hita tyAgarAja nuta zubhA kara (raghu)

Gist O Lord raghuvara! O Bearer of Mountain - mandara or gOvardhana! O Reliever of the sins of devotees! O Lord praised by celestials! O Lord dear to brahmA! O Lord of Peerless beauty or handsomeness! O Lord well disposed to pious people! O Lord praised by this tyAgarAja! O Lord who causes auspiciousness! Is it proper to forget me? For a woman, even if there are parents - mother and father and brothers - elder brothers and younger brothers, can one be equal to husband? (For a woman,) even if there other Gods and/or fine ornaments, will they (these) be equal to the sacred tAli or tAliboTTu? Probably because of merits which I earned, that You fulfilled my desire.

In my mind, I am in love with You;

Word-by-word Meaning

P O Lord raghuvara! Is it proper (tagunA) to forget (marava) me (nannu)?

A O Bearer (dhara) of Mountain (naga) - mandara or gOvardhana! O Reliever (nivAraNa) of the sins (agha) of devotees (bhakta jana) (janAgha)! O Lord raghuvara! Is it proper to forget me?

C1 For a woman (polatiki), even if there are (unnA) parents - mother (talli) and father (taNDri) and brothers - elder brothers (anna) (tanDrulanna) and younger brothers (tammulu) (tammuluyunnA), can one (okaDu) (polatikiyokaDu) be equal to (aunA) (literally become) husband (puruSuNDu) (puruSuNDaunA)? O Lord raghuvara! Is it proper to forget me?

C2 (For a woman,) even if there other (para) Gods (daivamulu) and/or fine (bAgu) ornaments (sommulu), O Lord praised (nuta) by celestials (sura)! will they (these) be equal (aunA) (literally become) to the sacred tAli or tAliboTTu (maGgaLa sUtramulu) (sUtramulaunA)? O Lord raghuvara! Is it proper to forget me?

(puNya cayamu) which I earned (cEsina), that You fulfilled (osaGgiti) (literally C3 O Lord dear to brahmA (brahmaNya)! probably because of merits

bestowed) my desire (Asanu) (AsanosaGgiti); O Lord of Peerless (anupama) beauty or handsomeness (lAvaNya)! O Lord raghuvara! Is it proper to forget me?

C4 In my mind (manusuna), I am in love (marulukonnAnu) with You (nIkE); O Lord well disposed (hita) to pious people (sajjana)! O Lord praised (vinuta) by this tyAgarAja! O Lord who causes (kara) auspiciousness (zubhA)! O Lord raghuvara! Is it proper to forget me?

Notes - General - In the book of TSV/AKG, the rAga is given as 'kAma vardhini'. This needs to be checked. Any suggestions ??? General - The whole kRti is in the kAntAsakti bhAva (love of God as that of a wife) as defined in the nArada bhakti sUtrAs. P - In the book of TKG, at the pallavi, the word 'O' is found at the end of pallavi, which is not available in any other book. This needs to be checked. Any suggestions ??? C1 - puruSuNDaunA - this is how it is given in the books of TKG and TSV/AKG. But, in the books of CR and ATK, this is given as 'puruSuDuyaunA'. This needs to be checked. Any suggestions ??? C2 - tammuluyunnA - In all the books, it is given as 'tammuluyunna'. However, in the present context, the word 'unna' should be elongated at the end - 'unnA' in order to convey correct sense. This needs to be checked. Any suggestions ??? C3 - brahmaNya - Please refer to viSNu sahasranAmaM (661). The meaning as given in the following website is - 'One who is a great friend of Brahman. The term Brahman includes in its connotation the Sastra, Tapas, Vedas, Truth, Knowledge, etc. Sree Narayana is a protector and friend of all these. Here Brahman means Jeeva-a friend of all individuals.' http://www.mypurohith.com/Rituals/VISHNU_SAHASRANAAM.asp

C4 - tyAgarAja nuta - this is how it is given in all the books other than that of TKG, where it is given as 'vinuta'. This needs to be checked. Any suggestions ??? C4 - zubhAkara - This is how it given in all books. In the Roman version given in the book of TKG, it is given as 'zubhakara'. As per Sanskrit dictionary, both words seems to mean same. Any suggestions ???

upacAramu jEsEvAru-bhairavi

In the kRti 'upacAramu jEsEvAru' - rAga bhairavi, zrI tyAgarAja asks Lord not to forget him.

P upacAramu jEsEvAr(u)nnAr(a)ni maravakurA

A kRpa kAvalen(a)ni nE nI kIrtini balkucun(u)NDaga (upacAra)

C vAkiTanE padilamuga vAt(A)tmajuD(u)nnaD(a)ni zrIkarulagu nI tammulu cEri(y)unnAr(a)ni EkAntamunanu jAnaki(y)ErpaDi(y)unnad(a)ni zrI kAnta parul(E)l(a)ni zrI tyAgarAja vinuta (upacAra)

Gist O Consort of lakSmi! O Lord praised by this tyAgarAja! Just because there are people to render service to You, please do not forget me. While I am extolling here Your fame in order to obtain Your grace, just because there are people to render service to You, please do not forget me. Just because, AJjanEya is present steadily at the door itself, Your younger brothers are along with You to do Your bidding, and jAnaki is anointed for Your privacy, thinking that as to why should You have others (for rendering service), please do not forget me.

Word-by-word Meaning

P Just because (ani) there are people (unnAru) to render (jEsEvAru) (jEsEvArunnArani) service (upacAramu) to You, please do not forget me (maravakurA).

A While I (nE) am (uNDaga) extolling (balkucunu) (balkucunuNDaga) (here) Your (nI) fame (kIrtini) in order to (ani) obtain (kAvalenu) (kAvalenani) Your grace (kRpa), just because there are people to render service to You, please do not forget me.

C Just because (ani) AJjanEya - son of vAyu (vAtAtmajuDu) - is present (unnADu) (vAtAtmajuDunnADani) steadily (padilamuga) at the door itself (vAkiTanE), just because (ani) Your (nI) younger brothers (tammulu) are (unnAru) along (cEri) (cEriyunnArani) with You to do Your bidding (zrIkarulagu), and just because (ani) jAnaki is (unnadi) anointed (ErpaDi) (jAnakiyErpaDiyunnadani) for Your privacy (EkAntamunanu), O Consort (kAnta) of lakSmi (zrI)! O Lord praised (vinuta) by this tyAgarAja! thinking that (ani) as to why (Ela) should You have others (parulu) (parulElani) (for rendering service),

please do not forget me.

Notes - C - zrIkarulaku - 'zrI kAryamu' means 'holy duties'; it has been translated in that sense. Any suggestions ??? C - jAnakiyErpaDiyunnadani - this is how it is given in all the books other than that TKG, wherein it is given as 'jAnakiyErpaDiyunnArani'. This needs to be checked. Any suggestions ???

nammina vArini-bhairavi

In the kRti 'nammina vArini maracEdi' - rAga bhairavi, zrI tyAgarAja asks the Lord whether it is proper to forget those who have believed in Him.

P nammina vArini maracEdi nyAyamA rAma

A kamma viltuni kanna mA cakkani kalyANa rAma ninnu(nammi)

C1 cinna nATan(u)Ndi nI cittam(U)ra naDici enna rAni(y)UDigamul(e)Jcucu pUjiJci ninnu(nammi)

C2 Asa miJci rAma ninn(a)ntaraGgamunan(u)Jci vAsi vAsi(y)anucunu varNiJcucunun(e)ntO ninnu(nammi)

C3 bhOgamul(a)ndu vELa buddhi nIyeDan(u)JcE tyAgarAja sannuta tAraka carita ninnu(nammi)

Gist O Lord rAma! O Our nice kalyANa rAma who bore the cupid! O Lord praised by this tyAgarAja who places his mind in You even at the time of enjoying Worldly pleasures! O Lord who has a history of being the redeemder of people from the Ocean of Worldly Existence! Is it fair to forget those who believe in You? Is it fair to forget those who, by conducting themselves from young age such that their minds be steeped in Your thoughts, believe in You by worshipping You considering that whatever comes to be Your tasks? Is it fair to forget those who, being enamoured by You, seating You in the heart, believe in You much that extolling You to be the greatest comfort?

Word-by-word Meaning

P O Lord rAma! Is it fair (nyAyamA) (literally justice) to forget (maracEdi) those (vArini) who believe (nammina) in You?

A O Our (mA) nice (cakkani) kalyANa rAma who bore (kanna) the cupid - the wielder of fragrant (kamma) bow (viltuni)! O Lord rAma! Is it fair to forget those who believe in You (ninnu)?

C1 O Lord rAma! Is it fair to forget those who - by conducting themselves (naDaci) from (uNDi) young (cinna) age (nADu) (nATanuNDi) such that (their minds) be steeped (Ura) in Your (nI) thoughts (cittamu) (cittamUra), and believe in You (ninnu) by worshipping (pUjiJci) You considering (eJcucu) that whatever (enna) comes (rAni) to be Your tasks (Udigamulu) (rAniyUDigamuleJcucu)?

C2 O Lord rAma! Is it fair to forget those who - being enamoured (Asa miJci) (literally with great love) by You, seating (uJci) You (ninnu) in the heart (antaraMgamunanu) (ninnantaraMgamunanuJci), believe in You (ninnu) - O Lord zrI rAma - much (entO) that extolling (varNiJcucunu) (literally describe) (varNiJcucununentO) You to be (anucunu) the greatest comfort (vAsi vAsi) (vAsiyanucunu)?

C3 O Lord praised by this tyAgarAja who places (uJcE) his mind (buddhi) (literally intellect) in You (nIyeDa) (nIyeDanuJcE) even at the time (vELa) of enjoying (andu) Worldly pleasures (bhOgamulu) (bhOgamulandu)! O Lord who has a history (carita) of being the redeemder (tAraka) (of people from the Ocean of Worldly Existence)! O Lord rAma! Is it fair to forget those who believe in You?

Notes - C1 - cinnanATanuNDi nI cittamUra - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'cinna nADanuNDi cittamu rA'. In the book of TKG, 'cittamUra' has been given as an alternative word. This needs to be checked. Any suggestions ???

nATi mATa-dEvakriya

In the kRti 'nATi mATa maracitivO' - rAga dEvakriya, zrI tyAgarAja pleads with the Lord to keep His word.

P nATi mATa maracitivO O rAma cinna

A mATi mATiki nApai mannana jEyucu ETiki yOcana(y)I bhAgyamu nId(a)nu (nATi)

C taruNula bAgu nartanamula jUcu vELa caraNamulanu kani karagucu sEvimpa bharatuni kara cAmaramunu nilpucu karuNanu tyAgarAja varaduD(a)ni palkina (nATi)

Gist O Lord rAma! Have you forgotton the words You spoke in my young days showering grace on me again and again and telling 'why do You hesitate? this fortune is Yours'? While You were watching the nice dance of the damsels, beholding Your holy feet, as I worshipped You melting in my heart, have you forgotton the words You spoke, with compassion, to bharata stopping the chowrie in his (fanning) hand that tyAgarAja is indeed blessed (Or 'Look at the blessed tyAgarAja')?

Word-by-word Meaning

P O Lord rAma! Have you forgotton (maracitivO) the words (mATa) You spoke in my young (cinna) days (nATi)?

A O Lord rAma! Have you forgotton the words You spoke in my young days, showering (jEyucu) (literally do) grace (mannana) on me (nApai) again and again (mATi mATiki), and telling (anu)

'why (ETiki) (jEyucuyETiki) do You hesitate (yOcana)? this (I) (yOcanayI) fortune (bhAgyamu) is Yours' (nIdi) (nIdanu)?

C While (vELa) You were watching (jUcu) the nice (bAgu) dance (nartanamula) of the damsels (taruNulu), beholding (kani) Your holy feet (caraNamulanu), as I worshipped (sEvimpa) You melting (karagucu) in my heart, O Lord rAma! have you forgotton the words You spoke (palkina), with compassion (karuNanu), to bharata, stopping (nilpucu) the chowrie (cAmaramunu) in his (bharatuni) (fanning) hand (kara) that (ani) tyAgarAja is indeed blessed (varaduDu) (varaduDani) (Or 'Look at the blessed tyAgarAja')?

Notes - General - What zrI tyAgarAja is describing in this kRti, being a very personal experience, cannot be adequately explained by anyone else; readers are requested to draw their own conclusions. As stated above, this being a personal experience of zrI tyAgarAja, if others feel that the translation is not upto to the mark, kindly pardon me.

sanAtana-phalamaJjari

In the kRti 'sanAtana parama' - rAga phalamaJjari, zrI tyAgarAja pleads with Lord show compassion on him.

P sanAtana parama pAvana ghanA-ghana varNa kamal(A)nana

A tanavAD(a)nE(y)abhimAnamu daivam(ai)na nIk(E)la galgadO (sanAtana)

C rAj(A)dhip(A)nvaya sAgara rAju nIvai vilasillitE tEjarillagA kRpa jUtuvE I jagAna tyAgarAja sannuta (sanAtana)

Gist O Eternal Lord! O Supremely Holy! O Lord who is dark-cloud hued! O Lotus Faced! O Lord well-praised by this tyAgarAja! Being a God, why wouldn't You have affection towards me that I am Yours? If You are indeed shining as the moon born in the ocean of the dynasty of emperors, You would surely have, gloriously, shown grace (towards me) in this world.

Word-by-word Meaning

P O Eternal Lord (sanAtana)! O Supremely (parama) Holy (pAvana)! O Lord who is dark-cloud (ghanA-ghana) hued (varNa)! O Lotus (kamala) Faced (Anana) (kamalAnana)!

Being (aina) a God (daivamu) (daivamaina), why (Ela) wouldn't You (nIku) (nIkEla) have (galgadO) (literally arise) affection (abhimAnamu) towards A

me that (anE) I am Yours (tanavADu) (tanavADanEyabhimAnamu)? O Eternal Lord! O Supremely Holy! O Lord who is dark-cloud hued! O Lotus Faced!

C If You (nIvu) (nIvai) are indeed shining (vilasillitE) as the moon (rAju) born in the ocean (sAgara) of the dynasty (anvaya) of emperors (rAja adhipa) (rAjAdhipAnvaya), You would surely have, gloriously (tEjarillagA), shown (jUtuvE) grace (kRpa) (towards me) in this (I) world (jagAna); O Lord well-praised (sannuta) by this tyAgarAja! O Eternal Lord! O Supremely Holy! O Lord who is dark-cloud hued! O Lotus Faced!

Notes - A - galgadO - this is how it is given in all the books other than that of TKG, wherein it is given as 'kalugadu'. This needs to be checked. Any suggestions ???

paritApamu-manOhari

In the kRti 'paritApamu gani' - rAga manOhari, zrI tyAgarAja reminds Lord about his promise.

P paritApamu kani(y)ADina palukulu maracitivO nA

A sari lEni sItatO sarayu madhyambuna nA (pari)

C varamagu baGgAru vADanu merayucu padi pUTalapai karuNiJcedan(a)nucu krE- kanula tyAgarAjuni (pari)

Gist Have You forgotten the words You uttered, while You were shining in the nice golden boat, in the midstream of river sarayu alongwith the peerless sItA, looking with side glance at the pitiable state of this tyAgarAja, that you would show grace after ten days?

Word-by-word Meaning

P Have You forgotten (maracitivO) the words (palukulu) You uttered (ADina) seeing (kani) (kaniyADina) my (nA) pitiable state (paritApamu)?

A Have You forgotten the words You uttered seeing my pitiable state while You were in the midstream (madhyambuna) of river sarayu alongwith the peerless (sari lEni) sItA (sItatO)?

C Have You forgotten the words You uttered, while shining (meryucu) in the nice (varamagu) golden (baGgAru) boat (vADanu) looking with side (krE) glance (kanula) at the pitiable state of this tyAgarAja (tyAgarAjuni), that (anucu) (karuNiJcedananucu) after (pai) ten (padi) days (pUTala)? you would show grace (karuNiJcedanu)

Notes -

C - vADa - This is how it is given in all the books other than that of CR, wherein it is given as 'vODa'. The words 'vADa' and 'ODa' have similar meaning - 'a boat'. If 'ODa' has been used by zrI tyAgarAja, then when it is joined to 'baGgAru', it could become 'vODa'. This needs to be checked. Any suggestions ??? C - padi pUTa - In the book of TKG TKG, this has been translated as 'ten days'; in the book of CR and TSV/AKG, this has been translated as 'five days'. pUTa means a part of the day. Therefore 'padi pUTa' may mean five days also if each daytime or nighttime is taken as one pUTa. However, in the absence of any definite measurement involved, it has been translated as 'ten days'. Any suggestions ??? C - krE-kanula - this is how it is given in the books of CR and ATK. However, in the book of TKG and TSV/AKG, this is given as 'krI-kanulanu'. There is a difference between these two words - 'krI-kanula' means 'down-cast glance' or 'dejection'; 'krE-kanula', as per telugu dictionary, means 'askance' or 'side-long glance' or 'suspiciously'. However, the saMskRta, telugu and tamizh word 'kaTakSa' which also is 'side-glance' means 'anugraha', 'karuNa', 'kindness', 'favour'. Therefore, in the present context, considering the preceding word 'karuNiJceda', the appropriate word seems to be 'krE-kanula' ie 'kaTAkSa' and not 'krI-kanula'. This needs to be checked. Any suggestions ??? According to Shri TS Balakrishna Sastrigal, the great exponent of harikathA, this song pertains to the fag end of life of zrI tyAgarAja and after he sang this song, he attained mOkSa as promised by the Lord.

nA moralanu-Arabhi

In the kRti 'nA moralanu vini' - rAga Arabhi, zrI tyAgarAja makes nindA stuti of the Lord.

P nA moralanu vini EmaravalenA pAmara manujulalO O rAma

A tOmara nArAcamulai manasuku tOcenA bhakta pApa vimOcana (nA)

C1 ibha rAjEndruDu ekkuvaina laJcam- (i)ccinad(E)mirA sabhalO mAnamu pOvu samayambuna sati(y)Em(i)ccenurA O rAma (nA)

C2 bhAgavat(A)grEsara rasik(A)vana jAgarUkuD(a)ni pErE rAga svara yuta prEma bhakta jana rakSaka tyAgarAja vandita (nA)

Gist O Lord zrI rAma! O Redeemer of sins of devotees! O Protector of most eminent of devotees and those who enjoy music! O Protector of devotee lot possessing love along with music! O Lord worshipped by this tyAgarAja! In the midst of wicked people, should You overlook me even after hearing my pleas? Did my pleas pinch Your mind as lances and arrows? 1. What kind of huge bribe was given by gajEndra (that You came fast on garuDa to save him)? What did draupadi give You when she was about to lose her honour in the assembly (that You immediately responded by providing endless lengths of saree to save her honour)?

2. You just have a name that You are always vigilant in attending to the pleas of Your devotees.

Word-by-word Meaning

P O Lord zrI rAma! In the midst of wicked (pAmara) people (manujulalO), should You overlook (EmaravalenA) me even after hearing (vini) my (nA) pleas (moralanu)?

A Did my pleas pinch (tOcenA) (literally occur) Your mind (manasuku) as lances (tOmara) and arrows (nArAcamulu) (nArAcamulai)? O Redeemer (vimOcana) of sins (pApa) of devotees (bhakta)! O Lord zrI rAma! In the midst of wicked people, should You overlook me even after hearing my pleas?

C1 O Lord! What kind (EmirA) of huge (ekkuvaina) bribe (laJcamu) was given (iccinadi) (laJcamiccinadEmirA) by gajEndra - the Overlord (rAjEndruDu) of elephants (ibha) (that You came fast on garuDa to save him)? O Lord zrI rAma! What (Emi) did draupadi - the chaste woman (sati) give (iccenurA) (satiyEmiccenurA) You when (samayambuna) she was about to lose (pOvu) her honour (mAnamu) in the assembly (sabhalO) (that You

honour)? immediately responded by providing endless lengths of saree to save her

O Lord zrI rAma! In the midst of wicked people, should You overlook me even after hearing my pleas?

C2 O Protector (avana) of most eminent (agrEsara) of devotees (bhAgavata) (bhAgavatAgrEsara) and those who enjoy (rasika) (rasikAvana) music! You just have a name (pErE) that (ani) You are always vigilant (jAgarUkuDu) (jAgarUkuDani) in attending to the pleas of Your devotees; O Protector (rakSaka) of devotee (bhakta) lot (jana) possessing love (prEma) along with (yuta) music (rAga svara) ! O Lord worshipped (vandita) by this tyAgarAja! O Lord zrI rAma! In the midst of wicked people, should You overlook me even after hearing my pleas?

valla kAdanaka-zaGkarAbharaNaM

In the kRti 'valla kAdanaka' - rAga zaGkarAbharaNaM (or harikAmbhOji), zrI tyAgarAja pleads with Lord not to abandon him.

P valla kAd(a)naka sItA vallabha brOvu nA

A (nI)(v)alla nATi bhakta caritam- (e)lla vrAyan(E)larA (valla)

C stambhamunanu taru marugunanu DimbhuDai yazOda(y)oDini dambhuDai mucukunduni DAsi marugucu sambhaviJci yuga yugamuna sarasa tyAgarAja vinuta kumbhaka rEcaka vidulanu kOri brOcinAvu nA(valla)

Gist O Consort of sItA! O sweet Lord praised by this tyAgarAja! Please do not say that 'it is not possible for me'; Please protect me. Why all those stories of earlier devotees were written? Having incarnated in every epoch (as propounded in zrImad-bhagavad- gItA), You have protected the practitioners of yOga - stopping breath and exhalation - by seeking them - (sometimes) approaching them and (sometimes) hiding (from them) -inside the pillar (as narasimha to save prahlAda), behind a tree (as rAma to save sugrIva), as a babe in the lap of yazOdA (as kRSNa to destroy the demons sent by kaMsa and, then, kaMsa himself), and as a deceiver (kRSNa) for mucukunda.

Word-by-word Meaning

P O Consort (vallabha) of sItA! Please do not say (anaka) that 'it is not (kAdu) (kAdanaka) possible (valla) for me (nA)'; Please protect (brOvu) me.

A Why (ElarA) all (ella) those stories (caritamu) (caritamella) of earlier (alla nATi) devotees (bhakta) were written (vrAyanu) (vrAyanElarA)? O Consort of sItA! Please do not say that 'it is not possible for me'; please protect me.

C Having incarnated (sambhaviJci) in every epoch (yuga yugamuna) (as propounded in zrImad-bhagavad-gItA), O sweet (sarasa) Lord praised (vinuta) by this tyAgarAja! You have protected (brOcinAvu) the practitioners (vidulanu) (literally experts) of yOga - stopping breath (kumbhaka) and exhalation (rEcaka) - by seeking (kOri) them - (sometimes) approaching (DAsi) them and (sometimes) hiding (marugucu) (from them) - inside the pillar (stambhamunanu) (as narasimha to save prahlAda), behind (marugunanu) a tree (taru) (as rAma to save sugrIva), as a babe (DimbhuDai) in the lap (oDini) of yazOdA (yazOdayoDini) (as kRSNa to destroy the demons sent by kaMsa and, then, kaMsa himself), and as a deceiver (dambhuDai) (kRSNa) for mucukunda (mucukunduni); O Consort of sItA! Please do not say that 'it is not possible for me'; please protect me.

Notes - General - In the book of TKG, 'harikAmbhOji' is given as an alternative rAga. P - brOvu - From the flow of the language, it would be appropriate if this word is 'brOva'. In its present form, it stands separately. If it is 'brOva', then the translation would be 'Please do not say that 'It is not possible for me to protect". Any suggestions ??? A - nI - the beginning word of anupallavi is given in brackets in all the books, the purpose of which is not clear. By having this word 'nI' the meaning of anupallavi gets twisted - 'Why did you write the stories of earlier devotees'? Obviously, in my humble opinion, this is not the intended meaning. The stories were caused to be written by the acts of the Lord and not directly written by Lord. The word 'nI', along with sandhi 'v', has been omitted from translation. This needs to be checked. Any suggestions ??? A - nA - this is the ending word of anupallavi as found in the book of TKG. However, this word is not found in the books of CR and TSV/AKG. This needs to be checked. Any suggestions ??? C - mucukunduni - This is how it is given in the book of TKG; in the books of CR and TSV/AKG, this is given as 'mukunduni'; in the book of ATK, this

is given as 'mudukunduni'. However, in all the books the meaning derived in 'mucukunda' C - dambhuDai mucukunduni - In all the books, it is found as 'dambhuDaina'. In the book of TKG, this has been translated as 'caused the arrogant mucukunda to dig his own grave'. In the book of CR, it is translated as 'dandy muchukunda'. A reading of the story of mucukunda reveals that mucukunda was a very pious person - therefore, the words 'arrogant' and 'dandy' would not apply to him. 'dambha' means 'deceipt'; it is kRSNa who, with the intention of bestowing grace on mucukunda, enacted a drama of deception by making mucukunda to burn to ashes the kAlayavana. Therefore, the word 'dambha' should be applied to kRSNa If 'dambhuDaina' is adopted, it contravenes the story of mucukunda; therefore, the syllable 'na' has been dropped; the word 'dambhuDai' has been applied to kRSNa. This needs to be checked. Any suggestions ??? C - mucukunda - Son of King mAndhAta of ikSvAku dynasty - the story in brief is available in the website - http://www.urday.com/muchukunda.html (If the site does not open, please go to www.urday.com and search for Mythological Tales and select 'Muchukunda'.)

The full story of mucukunda is contained in zrImad bhAgavataM, Book 10, Chapter 50. It is also stated that mucukunda was a devotee of Lord ziva. Please visit website to know more about viDaGga sthalams - temples of Lord ziva - Thiruvarur is one such viDaGga sthalam. http://www.shaivam.org/siddomain/vidanga.html

rAma nIpai tanaku-kEdAraM

In the kRti 'rAma nIpai tanaku prEma' - rAga kEdAraM, zrI tyAgarAja states that his love towards the Lord will never wane.

P rAma nIpai tanaku prEma pOdu sItA

A tAmarasa nayana nId(E)mO mAya kAni (rAma)

C1 manasu nI padamulanE jEra kanulu nI rUpamunE kOra vinu nI pErulakE nOr(U)ra tanapai idi nI karuNarA (rAma)

C2 janani janak(A)ptul(a)nyulu dhana kanaka guru vElpulu dinamu nIvE(y)anu mATalu anagha(n)ivi nA bhUSaNamulu (rAma)

C3 bhOg(A)nubhavamul(a)ndu bAguga buddhi nI(y)andu tyAgarAjuni hRdayam(a)ndu vAg-Iz(A)nandam(a)ndu (rAma)

Gist O Lord sItA rAma! O Lotus Eyed! O Sinless One! My Love towards you shall never wane. No matter howsoever be your illusion, my love towards you shall never wane.

Please Listen (vinu)! My mind reaching your feet only, eyes longing to behold your holy form only, tongue thirsting to chant your names only - all these are nothing but Your grace towards me. Daily uttering that You alone are my mother, father, friends and relatives, others, wealth, gold, preceptor and Deities - these words are my ornaments. Even amidst enjoyments of worldly pleasures, my mind is verily immersed in You; therefore, Bliss Supreme is attained in the heart of this tyAgarAja.

Word-by-word Meaning

P O Lord sItA rAma! My (tanaku) (literally for me) Love (prEma) towards you (nIpai) shall never wane (pOdu) (literally go away) .

A O Lotus (tAmarasa) Eyed (nayana)! No matter (kAni) howsoever (EmO) be your (nIdi) (nIdEmO) Illusion (mAya), O Lord sItA rAma! my love towards you shall never wane.

C1 My mind (manasu) reaching (jEra) your feet only (padamulanE),

(rUpamunE), eyes (kanulu) longing (to behold) (kOra) your (nI) holy form only

please Listen (vinu)! tongue (nOru) thirsting (Ura) (to chant) your (nI) names only (pErulakE), all these (idi) are nothing but Your grace (karuNarA) towards me (tanapai); O Lord sItA rAma! my love towards you shall never wane.

C2 Daily (dinamu) uttering (anu) that - You alone (nIvE) (nIvEyanu) are my mother (janani), father (janaka), friends and relatives (Aptulu), others (anyulu) (janakAptulanyulu), wealth (dhana), gold (kanaka), preceptor (guru) and Deities (vElpulu) - O Sinless One (anagha)! these (ivi) (anaghanivi) words (mATalu) are my (nA) ornaments (bhUSaNamulu); O Lord sItA rAma! My love towards you shall never wane.

C3 Even amidst (andu) enjoyments (anubhavamulu) of worldly pleasures (bhOga) (bhOgAnubhavamulandu), my mind (buddhi) (literally intellect) is verily (bAguga) immersed in (andu) You (nI) (nIyandu); therefore, Bliss (Anandamu) Supreme (bramhA) - the Lord (Iza) of Speech (vAk) (vAgIza) (vAgIzAnandamandu) is attained (andu) (literally reached) in (andu) the heart (hRdayamu) (hRdayamandu) of this tyAgarAja (tyAgarAjuni); O Lord sItA rAma! My love towards you shall never wane.

Notes - C1 - vinu - This is how it has been given in all the books other than that of ATK, wherein it is given as 'vInula'. In my humble opinion, if the word 'vInula' is taken, this word seems to stand alone and the meaning is not complete. Therefore, 'vInula' may not be correct. Any suggestions ??? C1 - vinu - It needs to be checked whehter this word is correct. In my humble opinion, if it is 'vini', then it combines well as 'vini nI pErulakE nOrUra'. However, the word as it stands, has been translated to mean 'listen'. Any suggestions ??? C1 - tanapai - In the book of ATK, it is given as 'tanavai'. In my humble opinion, 'tanavai' may not be correct as it does not convey any meaning. Any suggestions ???

C1 - manasu - kanulu - nOru - In this regard, the following verse from 'zivAnanda lahari' of Adi zaMkarAcArya is relevant -

pApOtpAta vimOcanAya ruciraizvaryAya mRtyuJjaya stOtra dhyAna nati pradakSiNa saparyAlOkanAkarNanE | jihvA-citta-zirOGghri-hasta-nayana-zrOtrairahaM prArthitO mAmAjnApaya tannirUpaya muhur-mAmEva mA mE(a)vaca: || 41 ||

"O destroyer of death! For the destruction of sin and for the attainment of great prosperity (ie., liberation), I am requested by the tongue to sing Thy praise, by the mind to contemplate on Thee, by the head to prostrate to Thee, by the legs to circumambulate Thee, by the hands to worship Thee, by the eyes to see Thee and by the ears to hear Thy stories. Direct me to these endeavours, and remind of them. May I not become speechless (nor lose the powers of any of the organs mentioned above, so that I may practice devotion to Thee without impediment)." (Translation by Swami Tapasyananda)

C2 - anagha - This is how it is given in the book of TKG. However, in the books of CR and ATK, it is given as 'anaga'. In my humble opinion, the word 'anaga' does not fit in the context. Therefore 'anagha' seems to be correct. This needs to checked. Any suggestions ??? C3 - vAgIzAnandamu - vAgIza - brahmA; therefore brahmAnanda - Bliss Supreme - has been rendered as vAgIzAnandamu.

ninnE bhajana-nATa

In the kRti 'ninnE bhajana sEyu' - rAga nATa, zrI tyAgarAja states that he will not pray to any other God and dependent solely on Him.

P ninnE bhajana sEyu vADanu

A pannaga zAyi parula vEDa lEnu (ninnE)

C snAn(A)di japa tapa yOga dhyAna samAdhi sukha prada sItA nAtha sakala lOka pAlaka tyAgarAja sannuta (ninnE)

Gist O Lord reclining on the couch of zESa! O Lord who bestows all the comforts that accrues from such actions like bath in holy waters, mental repetition of Your names (with rosary), penance, asceticism, meditation and identification with object of meditation etc! O Consort of sItA! O Nourisher of the entire Worlds! O Lord well-praised by this tyAgarAja! I chant Your names only. I shall not beseech others.

Word-by-word Meaning

P I chant ( bhajana sEyu vADanu) (literally I am the one who chants) Your names only (ninnE).

A O Lord reclining (zAyi) on the couch of zESa - the serpent (pannaga)! I shall not (lEnu) beseech (vEDa) others (parula); I chant Your names only.

C O Lord who bestows (prada) all the comforts (sukha) that accrues from such actions like bath in holy waters (snAna), mental repetition of Your names (with rosary) (japa), penance (tapa), asceticism (yOga), meditation (dhyAna) and identification with object of meditation (samAdhi) etc (Adi) (snAnAdi)! O Consort (nAtha) of sItA! O Nourisher (pAlaka) of the entire (sakala) Worlds (1Oka)! O Lord well-praised (sannuta) by this tyAgarAja! I chant Your names only.

Notes - C - samAdhi - The following verse from 'pataJjali yOga sUtra' (I.41) defines the term -

kSINavRttErabhijAtasyEva maNErgrahItR-grahaNa-grAhyESu tatsthatadaJjanatA samApatti: || 41 |

"Just as the pure crystal takes colour from the object which is nearest to it, so the mind, when it is cleared of thought waves, achieves sameness or identity with the object of its concentration. This may be either a gross object, or the organ of perception, or the sense of ego. This achievement of sameness or identity with the object of concentration is known as samAdhi." (Translation by Swami Prabhavananda)

C - samAdhi sukha prada - Of the eightfold (aSThAGga yOga - yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna, samAdhi), samAdhi is ultimate state of human endeavour. All great saints including zrI rAmakRSNa paramahaMsa and zrI ramaNa maharSi have, in their teachings confirmed this fact. Therefore, when zrI tyAgarAja asserts that he derives the same ultimate benefit of a yOgi by chanting (bhajana) the names of the Lord, he only confirms the oft-repated statement that bhakti and jnAna are but two different paths to reach the same goal.

itara daivamula-chAyAtaraGgiNi

In the kRti 'itara daivamula' - rAga chAyAtaraGgiNi, zrI tyAgarAja states that it is for the Lord whether He wants to protect him or abandon him.

P itara daivamula vallan- (i)lanu saukhyamA rAma

A mata bhEdamu lEka sadA madini marulu konna tanak(itara)

C manasu telisi brOcinanu maracinanu nIvE rAma tanavAD(a)na taruNam(i)dE tyAgarAja sannuta (itara)

Gist O Lord rAma! O Lord praised by this tyAgarAja! In this World, is comfort attainable from other Gods, by me who has fallen in love (with You) for ever in the mind without any differentiation in the forms of worship? It is upto You, whether You protect me by knowing my mind or You forget me; but, this indeed is the opportune moment to declare that I am Your's.

Word-by-word Meaning

P O Lord rAma! In this World (ilanu), is comfort attainable (saukhyamA) from (vallanu) (literally by) (vallanilanu) other (itara) Gods (daivamula)?

A O Lord rAma! In this World, is comfort attainable from other Gods, by me (tanaku) who has fallen in love (marulu konna) (with You) for ever (sadA) in the mind (madini) without (lEka) any differentiation (bhEdamu) in the forms of worship (mata) (literally opinion)?

C O Lord rAma! It is upto You only (nIvE), whether You protect (brOcinanu) me knowing (telisi) my mind (manasu) or You forget (marinanu) me; but, this indeed (idE) is the opportune moment (taruNamu) (taruNamidE) to declare (ana) (literally say) that I am Your's (tanavADu) (literally "He is My man") (tanavADana); O Lord praised by this tyAgarAja! Is comfort in this World attainable from other Gods?

Notes - C - mata - zrI tyAgarAja refers to six-fold formal worship of Lord viSNu, ziva, zakti, gaNapati, subrahmaNya and sUrya. A - mata bhEdamu lEka - In the kRti 'nI cittamu nA bhAgyamu' - rAga vijayavasanta, zrI tyAgarAja states -

para daivamula jUcu(n)antanE bhAvam(a)ndu nIvai baragedav(a)yya

"The moment I look at other Gods, in my mind, that form was effulgent as You."

In the kRti 'paramAtmuDu veligE' - rAga vAgadhIzvari, zrI tyAgarAja states - hari(y)aTa haruD(a)Ta surul(a)Ta narul(a)Ta akhil(A)NDa kOTul(a)Ta(y)andarilO (parama)

"Know unerringly the grandeur with which the Supreme Lord is effulgent as and in Lord viSNu, Lord ziva, celestials, men and millions of universes."

Therefore, zrI tyAgarAja worshipped paramAtmA in the form of zrI rAma. The following verse from zrImad-bhagavad-gItA, Chapter 7 is relevant -

yE yathA mAM prapadyantE tAMstathaiva bhajAmyahaM mama vartmAnuvartantE manuSyA: pArtha sarvaza: || 11 |

"In whatever way men worship Me, in the same way do I fulfil their desires; (it is) My path, O Son of pRthA (that) men tread, in all ways." (Translation Swami Swarupananda)

A - madini marulukonna - In this regard, the following nArada bhakti sUtra is relevant -

sA tvasmin paramaprEmarUpA || 2 ||

"That (bhakti) is of the nature of supreme Love of God." (Translation by Swami Tyagisananda)

Tamil poet bhArathi, in his poem 'cinnaJciRu kiLiyE kaNNammA' brings out the varous forms of love - all directed towards the same Lord. Love is an indivisible emotion; we in our ignorance give it various names.

C - manasu telisi brocinanu maracinanu - 'manasu telisi' also means 'knowingly'. Therefore, it is also possible to translate as 'whether You knowingly protect or forget'. However, 'manasu' seems to refer to the mind of tyAgarAja and not that of Lord. Any suggestions ???

ninnE nera-pantuvarALi

In the kRti 'ninnE nera nammi' - rAga pantuvarALi, zrI tyAgarAja states that he has placed total faith in the Lord.

P ninnE nera namminAnurA O rAma rAmayya

A anni kallal(a)nucu ADi pADi vEDi pannaga zayana nE cinna tanamu nADE (ninnE)

C1 vEda zAstra purANa vidyalacE bhEda vAdamulu tIraka bhramayu vArala jUci (ninnE)

C2 bhOgamula koraku bhuvilO rAjasammuna yAgAdul(o)nariJci alayu vArala jUci (ninnE)

C3 I janmamuna ninnu rAji jEsukona lEka rAjillar(a)ni tyAgarAja rAja rAghava (ninnE)

Gist O Lord rAma! O Lord rAmayya! O Lord reclining on the couch of zESa! O Lord rAghava - master of this tyAgarAja! Considering everything (else) as false, I have fully believed You alone, since my childhood days, beseeching You by dancing and singing. I have fully believed You alone - (a) having seen people being confounded, unable to resolve their arguments about duality (and non-duality) with their (academic) knowledge of vEda, zAstra and purANa; (b) having seen people wandering about, in this World, by performing sacrificial oblations etc endowed with quality of passion, for the sake of ejoyments; and (c) having realised that, in this life, none can shine forth without being consented by You.

Word-by-word Meaning

P O Lord rAma! O Lord rAmayya! I have fully (nera) believed (namminAnurA) You alone (ninnE).

A O Lord reclining (zayana) on the couch of zESa - the snake (pannaga)! O Lord rAma! O Lord rAmayya!

Considering (anucu) everything (else) (anni) as false (kallalu) (kallalanucunu), I have fully believed You alone, since my childhood (cinna tanamu) days (nADE), beseeching (vEDi) You by dancing (ADi) and singing (pADi).

C1 Having seen (jUci) people (vArala) being confounded (bhramayu) - unable to resolve (tIraka) their arguments (vAdamulu) about duality (bhEda) (and non-duality) with their (academic) knowledge (vidyalacE) of vEda, zAstra and purANa, O Lord rAma! O Lord rAmayya! I have fully believed You alone.

C2 Having seen (jUci) people (vArala) wandering about (alayu), in this World (bhuvilO), by performing (onariJci) sacrificial oblations etc (yAgAdulu) (yAgAdulonariJci) endowed with quality of passion (rAjasummuna), for the sake of (koraku) ejoyments (bhOgamulu), O Lord rAma! O Lord rAmayya! I have fully believed You alone.

Having realised that (ani), in this (I) life (janmamuna), none can shine forth (rAjillaru) (rAjillarani) without (lEka) being consented (rAji jEsukona) by C3

You (ninnu), O Lord rAghava - master (rAja) of this tyAgarAja! O Lord rAma! O Lord rAmayya! I have fully believed You alone.

Notes - General - In the book of TSV/AKS, the rAga is given as 'kAma vardhini'. This needs to be checked. Any suggestions ??? A - anni kallalanucu - considering all to be false. This would refer to statements in caraNas 1 (ascertaining 'Reality' with mere academic knowledge of vEda, zAstra and purANa) and 2 (performance of sacrificial oblations etc for the sake of enjoyment). A - ADi pADi - the typical bhAgavata approach of collective singing bhajans etc to the accompaniment of music and dance. Here the word 'dance' does not mean mere 'postures' or 'shaking body and hands', but spontaneous, rapturous, totally involuntary movements. Such dances are recorded in the life of Sri Ramakrishna Paramahamsa. However, as per bhramara-kITa nyAya, such voluntary actions too could result in achieving the aim. bhramara-kITa-nyAya- "The Bhramara or the wasp is said to sting the insects or the Kitas which it brings to its hive and through stinging them and poisoning them makes them feel its presence alone everywhere, at all times. The insects, so to say, meditate on the presence of the wasp, at all times, and in turn become wasps themselves thereby. This is to show that by meditating on the formula 'Aham Brahma Asmi' or 'I am Brahman' the Jiva becomes Brahman itself in the end." Source - http://www.dlshq.org/download/vedbegin.htm C1 - bhEda vAdamulu - arguments about bhEda and abhEda. bhEda - dvaita as propounded by madhvAcArya is considered as bhEda vAda. Please visit the following site to more about bhEda vAda and madhvAcArya - http://www.dvaita.org/overview.shtml ; abhEda - the advaita vEdAnta. C1 - bhramayu - this is how it is given in all the books other than that of TKG, wherein it is given as 'bhramasE'. This needs to be checked. Any suggestions ??? C2 - yAgAdulonariJci - In this regard the following verse from zrImad- bhagavad-gIta, Chapter 3 is relevant -

yajnArthAtkarmaNO(a)nyatra lOkO(a)yaM karma bandhana: | tadarthaM karma kauntEya mukta saGga: samAcara | | 9 ||

"The world is bound by actions other than those performed for the sake of yajna; do thou, therefore, O son of kuntI, perform action for yajna alone, devoid of attachment." (yajna also means viSNu). (Translation by Swami Swarupananda) C3 - ninnu rAji jEsukona lEka - Whether one follows the path of knowledge or path of karma, unless it is done with a sense of surrender, the grace of the Lord - a sine-qua-non for realisation of 'Reality' - will not be forthcoming. C3 - tyAgarAja rAja - this is how it is given in all the books other than that of TKG, where it is given as 'tyAgarAja vandya'. This needs to be checked. Any suggestions ???

nI cittamu nizcalamu-dhanyAsi

In the kRti 'nI cittamu nizcalamu' - rAga dhanyAsi, zrI tyAgarAja reiterates that he has placed total faith on the Lord.

P nI cittamu nizcalamu nirmalam(a)ni ninnE namminAnu

A nA cittamu vaJcana caJcalam(a)ni nannu viDan(A)DakumI zrI rAma (nI)

C guruvu cilla giJja guruvE bhramaramu guruDE bhAskaruDu guruDE bhadruDu guruDE(y)uttama gati guruvu nIv(a)nukoNTi dharanu dAsuni brOva tyAgarAja nuta (nI)

Gist O Lord zrI rAma - praised by this tyAgarAja! As Your mind is steady and pure, I believe in You alone. Please don't You abandon me because my mind is crafty and capricious. The preceptor is the clearing nut (to cleanse evils of disciple); the preceptor is the wasp (to transform the disciple like himself); the preceptor is the Sun (to dispel darkness of avidyA); the preceptor is the auspicious one; the preceptor is the best refuge; I have assumed You to be preceptor; in order to protect this servant (of Yours) on the Earth, I believe in You alone.

Word-by-word Meaning

P As (ani) Your (nI) mind (cittamu) is steady (nizcalamu) (literally unwavering) and pure (nirmalamu) (literally spotless) (nirmalamani), I believe (namminAnu) in You alone (ninnE).

A O Lord zrI rAma! Please don't You abandon (viDanADakumI) me (nannu) because (ani) my (nA) mind (cittamu) is crafty (vaJcana) and capricious (caJcalamu) (caJcalamani); as Your mind is steady and pure, I believe in You alone.

C The preceptor (guruvu) is the clearing nut (cilla giJja) (to cleanse evils of disciple); the preceptor (guruvE) is the wasp (bhramaramu) (to transform the disciple like himself); the preceptor (guruDE) is the Sun (bhAskaruDu) (to dispel darkness of avidyA); the preceptor (guruDE) is the auspicious one (bhadruDu); the preceptor (guruDE) is the best (uttama) refuge (gati); I have assumed (anukoNTi) You (nIvu) (nIvanukoNTi) to be (my) preceptor (guruvu);

in order to protect (brOva) this servant (dAsuni)(of Yours) on the Earth (dharanu), O Lord praised (nuta) by this tyAgarAja! I believe in You alone, as Your mind is steady and pure.

Notes - C - cilla giJja - (Botanical name - strychnos potatorum) (tERRAkkoTTai - tamizh) Clearing Nut (somewhere called Cleaning Nut). According to website http://ecoheritage.cpreec.org/04 topics/01 sacred trees/01 sacred trees dat as.html (Serial 13) tEtra (tamizh) tree is the sthala vRkSaM of Lord tyAgEza - TiruvArur. "The fruit is also employed by the native practitioners of Hindostan, under the name of nirmali, as an emetic and in dysentery. They do not contain strychnine. In clearing water, one of the dried nuts is rubbed hard for a short time around the inside of the earthen water pot; on settling, the water is left pure and tasteless. The seeds contain a large quantity of an albuminous principle, upon which their virtues probably depend." - Quote from website - http://www.henriettesherbal.com/eclectic/usdisp/strychnos-pota.html For names of plants in various languages, please also refer to website - http://www.hindunet.org/saraswati/Indian%20Lexicon/strychnos.htm

C - cilla giJja - The great saint kabIr has sung in the same manner. The following verse in kabIr's dOhas is relevant -

gur dhObI sikh kapDa, sAbU sirjan hAr surati silA par dhOiyE, nikasE jyOti apAr (Doha 15)

Guru the washer man, disciple is the cloth; the name of God liken to the soap; wash the mind on foundation firm; to realize the glow of Truth For complete details about dOhas of kabIr, please visit the site - http://www.boloji.com/kabir/dohas/kd15.htm

C-bhramaramu - bhramara-kITa-nyAya- "The Bhramara or the wasp is said to sting the insects or the Kitas which it brings to its hive and through stinging them and poisoning them makes them feel its presence alone everywhere, at all times. The insects, so to say, meditate on the presence of the wasp, at all times, and in turn become wasps themselves thereby. This is to show that by meditating on the formula 'Aham Brahma Asmi' or 'I am Brahman' the Jiva becomes Brahman itself in the end." Source - http://www.dlshq.org/download/vedbegin.htm

The legend about wasp turning other insectst as themselves may be based on the peculiar behaviour of wasps in laying their eggs - "wasps primarily parasitize eggs of moths and butterflies" - Source - http://insects.tamu.edu/extension/bulletins/b-6071.html

zrI rAma rAma rAma sItA-sAvEri

In the kRti 'zrI rAma rAma sItA hRt' - rAga sAvEri, zrI tyAgarAja tells the Lord that he has placed total faith in him.

P zrI rAma rAma rAma sItA hRj-jaladhi sOma

C1 nI pAdamula bhakti niNDArugan(o)sagi

kApADu nA pApam(E) pATi rAma (zrI)

C2 paliki konnALL(i)puDu palukak(u)NDina viDutunA kula dharmamulan(e)lla talaci nanu brOva(v)ayya (zrI)

C3 palumAru ninu pADi pADi vEDukonnAnu kala kalamani nAtO palukav(E)m(a)yya ipuDu (zrI)

C4 lOkul nera nammukonaka nI pAdamu- l(i)ndAka nA madi(n)uJca krI kaNTa jUcedav(E)mi (zrI)

C5 rAja zEkhara dEva rAja rAjIva bhava pUj(A)rha zrI tyAgarAjuni moral(A)lakiJcu (zrI)

Gist O Lord zrI rAma! O Lord rAma! O Lord rAma! O Lord who is the Moon in the Ocean of heart of sItA! O Lord worthy of worship by Lord ziva, indra and brahmA! (1) Please protect me by granting me devotion to Your Holy Feet abundantly; if You do so, of what significance my sins? (2) Having talked to me for some time, if You remain without speaking to me now, will I leave You? considering all the traditions, of Your race, of protecting those who sought refuge, please protect me too. (3) I have prayed to You many a times by singing again and again; why don't You pleasingly talk to me now? (4) Instead of believing much other people, even though I seat Your holy feet so far in my mind, why do You look at me with disregard? (5) Please listen to the appeals of this tyAgarAja.

Word-by-word Meaning

P O Lord zrI rAma! O Lord rAma! O Lord rAma! O Lord who is the Moon (sOma) in the Ocean (jaladhi) of heart (hRt) (hRjjaladhi) of sItA!

C1 Please protect (kApADu) me by granting (osagi) me devotion (bhakti) to Your (nI) Holy Feet (pAdamula) abundantly (niNDAruganu) (niNDAraganosagi); O Lord rAma! (if You do so,) of what (E) significance (pATi) my (nA) sins (pApamu) (pApamE) in the face of Your prowess? O Lord zrI rAma! O Lord rAma! O Lord rAma! O Lord who is the Moon in the Ocean of heart of sItA!

C2 Having talked (paliki) to me for some time (konnALLu), if You remain (uNDina) without speaking (palukaka) (palukakuNDina) to me now (ipuDu) (konnALLipuDu), will I leave (viDutunA) You? O Lord (ayya)! considering (talaci) all (ella) the traditions (dharmamulanu) of Your race (kula) (of protecting those who sought refuge), please protect (brOvu) (brOvavayya) me (nanu) too; O Lord zrI rAma! O Lord rAma! O Lord rAma! O Lord who is the Moon in the Ocean of heart of sItA!

C3 I have prayed (vEDukonnAnu) to You (ninu) many a times (palumAru) by singing again and again (pADi pADi); O Lord (ayya)! why (Emi) don't You pleasingly (kala kalamani) talk (palukavu) (palukavEmayya) to me (nAtO) now (ipuDu)? O Lord zrI rAma! O Lord rAma! O Lord rAma! O Lord who is the Moon in the Ocean of heart of sItA!

Instead of believing (nammukonaka) much (nera) other people (lOkula), even though I seat (uJca) Your (nI) holy feet (padamulanu) so far (indAkanu) C4

(pAdamulanindAka) in my (nA) mind (madini) (madinuJca), why (Emi) do You look (jUcedavu) (jUcedavEmi) at me with disregard (krI kaNTa) (literally down-cast eyes)? O Lord zrI rAma! O Lord rAma! O Lord rAma! O Lord who is the Moon in the Ocean of heart of sItA!

C5 O Lord worthy (arha) of worship (pUja) (pUjArha) by Lord ziva - one who wears on the head (zEkhara) the digit of moon (rAja), indra - Lord (rAja) of celestials (dEva) and brahmA - resident (bhava) in Lotus (rAjIva)! please listen (AlakiJcu) to the appeals (moralu) (moralAlakiJcu) of this tyAgarAja (tyAgarAjuni) O Lord zrI rAma! O Lord rAma! O Lord rAma! O Lord who is the Moon in the Ocean of heart of sItA!

Notes - P - zrI rAma rAma rAma - this is how it is given in all the books other than that of TSV/AKG, wherein 'rAma' occurs twice only. This needs to be checked. Any suggestions ??? C2 - palukakuNDina - this is how it is given in all the books other than that TKG, wherein it is given as 'palukakuNTE'. This needs to be checked. Any suggestions ??? C2 - kula dharmamula - this is how it is given in the book of TKG. However in all other books it is given as 'kula marmamula'. In the book of CR, the meaning taken is 'traditions'; in the book of TSV/AKG, the meaning taken is 'prestige'. The word 'marmamu' does not seem to be appropriate in the context. This needs to be checked. Any suggestions ??? C4 - padamulindAka nA - this is how it is given in all the books other than that of TKG, wherein it is given as 'padamulanindAkanu'. This needs to be checked. Any suggestions ??? C4 - jUcedavEmi - this is how it is given in all the books other than that of TKG, wherein it is given as 'jUDavEmi' which is giving an opposite meaning. Therefore, 'jUcedavEmi' has been adopted. Any suggestions ??? C5 - rAjIva bhava - the word 'rAjIva' is found only in the book of TKG and not in other books. However, from the context, 'rAjIva' seems to be essential. This needs to be checked. Any suggestions ??? C5 - moralAlakiJcu - in the book of TKG, this is given as 'morAlakiJcu'; in the books of CR and TSV/AKG, this is given as 'moralAlakiJci'. While the version 'moralAlakiJci' is more appropriate, the ending is not appropriate because there is nothing in the pallavi to link with. Therefore, the ending as given in the book of TKG has been adopted. This needs to be checked. Any suggestions ???

bhuvini dAsuDanE-zrIraJjani

In the kRti 'bhuvini dAsuDanE' - rAga zrIraJjani - zrI tyAgarAja says that whatever may be Lord's will, he will happly accept.

P bhuvini dAsuD(a)nE pErAsacE boMkul(A)DitinA budha manO-hara

A avivEka mAnavula kOri kOri aDDa drOva trokkitinA brOvavE (bhuvini)

C cAla saukhyamO kaSTamO nEnu jAli jenditinA sari vArilO pAla muJcina nITa muJcina padamulE gati tyAgarAja nuta (bhuvini)

Gist O Lord who steals the minds of wise! Did I utter any falsehood out of greed for being called as Your servant in this Earth? Did I tread any short cut beseeching people with no discrimination? Was I grief stricken whether there were comforts or troubles? Among my peers, whether You lift me up or throw me down, Your holy feet alone are my refuge. Please protect me.

Word-by-word Meaning

P O Lord who steals (hara) the minds (manas) (manOhara) of the wise (budha)! Did I utter (ADitinA) any falsehood (boMkulu) (boMkulADitinA) out of (cE) greed (pErAsa) (pErAsacE) for being called as (anE) Your servant (dAsuDu) (dAsuDanE) in this Earth (bhuvini)?

A Did I tread (trokkitinA) any short cut (aDDa drOva) beseeching much (kOri kOri) the people (mAnavula) with no discrimination (avivEka)? Please protect (brOvavE) me. O Lord who steals the mind of the wise! Did I utter any falsehood out of greed for being called as Your servant in this Earth?

C Be it much (cAla) comfort (saukhyamO) or a lot of troubles (kaSTamO), was I (nEnu) grief (jAli) stricken (jenditinA)? among my peers (sari vArilO), whether You lift me up (pAla muJcina) or throw me down (nIta muJcina), Your holy feet alone (padamulE) are my refuge (gati); O Lord praised by this tyAgarAja! O Lord who steals the mind of the wise! Did I utter any falsehood out of greed for being called as Your servant in this Earth?

Notes - C - pAla muJcina nITa muJcina - the exact meaning of which is not known; it has been translated keeping in view the context. If there are any better meaning, please send your suggestions ???

parulanu vEDanu-balahaMsa

In the kRti 'parulanu vEDanu' - rAga balahaMsa, zrI tyAgarAja states categorically that he will not approach anyone else.

P parulanu vEDanu patita pAvanuDA

A kari varadA nIvE kAGkSatO brOvum(i)ka (paru)

C amara vara nIdu nAm(A)tizayambE jIvanamu sEyuc(u)nnAnu zrI

tyAgarAja vinuta (paru)

Gist O Purifier of the fallen! O Lord who bestowed boons on gajEndra! O Excellent of the celestials! O Lord praised by this tyAgaraja! I shall not beseech others. Further also, You alone should protect me willingly. I am still carrying on my livelihood only because of the wonder called Your name.

Word-by-word Meaning

P O Purifier (pAvanuDA) of the fallen (patita)! I shall not beseech (vEDanu) others (parulanu).

A O Lord who bestowed boons (varadA) on gajEndra - the elephant (kari)! Further also (ika), You alone (nIvE) should protect (brOvumu) (brOvumika) me willingly (kAGkSatO) (literally desire); O Purifier of the fallen! I shall not beseech others.

C O Excellent (vara) of the celestials (amara)! I am still carrying on (sEyucunnAnu) my livelihood (jIvanamu) only because of the wonder (atizayambE) called Your (nIdu) name (nAma) (nAmAtizayambE); O Lord praised (vinuta) by this tyAgaraja! O Purifier of the fallen! I shall not beseech others.

Notes - A - kAGkSa - this is how it is given in the book of TSV/AKG. However, in the book of TKG, in the saMskRta version, it is given as 'AkAGkSa' and in the English version as 'kAGkSa'. According to saMskRta and telugu dictionaries, both words mean same. C - sEyucunnAnu - this is how it is given in the book of TSV/AKG. However, in the book of TKG, this is given as 'sEyunnAnu'. As the word 'sEyucunnAnu' is appropriate, the same has been adopted. This kRti is not available in the books of CR and ATK. This needs to be checked. Any suggestions ???

vErevvarE gati-suraTi

In the kRti 'vErevvarE gati' - rAga suraTi, zrI tyAgarAja pleads with Lord to show mercy.

P vEr(e)vvarE gati vEmArulaku sItA pati

A Ir(E)Du lOkamulak- (A)dhAruDagu ninnu vinA (vEre)

C bRndArak(A)di muni bRnda zuka sanaka sanandana zrI nArad- (A)ravind(O)dbhava zrI bhava purandarulaku tyAgarAjuniki ninnu vinA (vEre)

Gist Who else is the refuge? Undoubtedly, it is You O Lord zrI rAma Consort of sItA! Who is refuge than You, the prop of all the fourteen Worlds? Who else than You is refuge to the celestials and others, the multitudes of ascetics, sages zuka, sanaka, sanandana, nArada, Lord brahmA, Lord ziva, indra and others, as also to this tyAgarAja?

Word-by-word meaning

P Who (evvarE) else (vEru) (vErevvarE) is the refuge (gati)? Undoubtedly (vEmArulaku) (literally a thousand times), it is (You) O Lord zrI rAma - Consort (pati) of sItA!

A Who is the refuge than (vinA) You (ninnu) - O Lord zrI rAma - who is the prop (AdhAruDagu) of all the fourteen - double seven (IrEDu) Worlds (lOkamulaku) (lOkamulakAdhAruDagu)?

C Who is the refuge than (vinA) You (ninnu) - to the celestials (bRndAraka) and others (Adi) (bRndArakAdi), the multitudes (bRnda) of ascetics (muni), sages zuka, sanaka, sanandana, nArada, Lord brahmA born (udbhava) (aravinda) (nAradAravindOdbhava), Lord ziva (zrI bhava), indra (purandara) and others of lotus

(purandarulaku), as also to this tyAgarAja (tyAgarAjuniki)?

Notes P - vEmArulaku sItApati - Pallavi wordings may be taken as an assertion or as an interrogation with an implied answer. C - zrI bhava - this is how it is given in all the books other than that of TKG, where the word 'zrl' is missing. This needs to be checked. Any suggestions ???

ninnE nera namminAnu-Arabhi

In the kRti 'ninnE nera namminAnu'- rAga Arabhi, zrI tyAgarAja pleads with Lord to protect him as he placed total faith in Him.

P ninnE nera namminAnu nIraj(A)kSa nanu brOvumu

A kanna kanna vArini vEDu- konnAnu phalamu lEd(a)ni nE (ni)

C1 dAra tanayula udara pUraNamu sEyu koraku dUra dEzamulanu saJcAramu jEsi sAram(i)ntaina lEka vEsAri I saMsAra pArAvAram- (a)ndu kalugu phala(m)I dAri(y)ani telisi rAma (ni)

C2 saJcita karmamu tolagiJci nan(n)E vELa karuNiJci brOcu daivamu nIv(a)nucu yAciJci

koJcepu narula nutiyiJcanu nA vallanu kAd(a)Jcunu dus-saGgati cAliJci santatamu rAma (ni)

C3 bhU-talamunan(o)kkari cEti dhanam(a)pahariJcu ghAtakula para-lOka bhItiyu lEni pAtakula paTTi yama dUtalu koTTeDi vELa brOtun(a)ni palkan(e)vari cEta kAd(a)ni zrI rAma (ni)

C4 endu niNDi(y)uNDu raghu nandana vEga nA manasun- (a)ndu talacina(y)ant- (A)nandamai tOcE sundara vadana yOgi bRnda vandita pAd- (A)ravinda yuga tyAgarAja vandanIya santatamu (ni)

Gist O Lotus Eyed! O Lord zrI rAma! O Lord raghu nandana, who exists filling everywhere (or everything)! O Beautiful faced Lord whose form, the moment I think of, quickly comes to my mind blissfully! O Lord whose Lotus feet are worshipped by the multitude of ascetics! O Lord worshipped by this tyAgarAja! I have believed You alone much; please protect me. Even though I besought all and sundry people, realising that there is no result, I have believed You alone much. 1. (a) Having travelled to distant lands for fulfilling the wants of stomach of wife and children, (b) having come to grief as there was not even a little substance (in that), and (c) having realised that this is the kind of result that exists in this Ocean of Worldly Existence, I have believed You alone much. 2. (a) Entreating You as the God for mercifully protecting me at all times by getting rid of my accumulated results of actions, (b) having put an end to evil- company, because it is not possible for me to extol petty people, I have always believed You alone much. 3. Realising that it is not within the capacity of anyone to say that he would protect, at that time when the messengers of Lord of Death getting hold, thrash (a) the cruel people who, in this Earth, snatch away another's wealth, and (b) the sinners who do not have the fright of next World, I have believed You alone much.

Word-by-word Meaning

P O Lotus (nIraja) Eyed (akSa) (nIrajAkSa)! I have believed (namminAnu) You alone (ninnE) much (nera); please protect (brOvumu) me (nanu).

A Even though I besought (vEDukonnAnu) all and sundry (kanna kanna) people (vArini), realising that (ani) there is no (lEdu) (lEdani) result (phalamu), O Lotus Eyed! I (nE) have believed You alone much; please protect me.

C1 Having travelled (saJcAramu jEsi) to distant (dUra) lands (dEzamulanu) for fulfilling (pUraNamu sEyu) the wants (koraku) of stomach (udara) of wife (dAra) and children (tanayula) (tanayulayudara),

having come to grief (vEsAri) as there was not (lEka) even a little (intaina) substance (sAramu) (sAramintaina) (in that), and having realised (telisi) that (ani) this (I) is the kind (dAri) (literally manner) (dAriyani) of result (phalamu) (phalamI) that exists (kalugu) in (andu) this (I) Ocean (pArAvaramu) (pArAvAramandu) of Worldly Existence (saMsAra), O Lord zrI rAma! O Lotus Eyed! I have believed You alone much; please protect me.

C2 Entreating (yAciJci) You (nIvu) as (anucu) (nIvanucu) the God (daivamu) for mercifully (karuNiJci) protecting (brOcu) me (nannu) at all (E) (nannE) times (vELa) by getting rid (tolagiJci) of my accumulated (saJcita) results of actions (karmamu), having put an end (cAliJci) to evil-company (dus-saGgati), because it is not possible (kAdaJcunu) for me (nA valla) to extol (nutiyiJcanu) petty (koJcepu) people (narula), O Lord zrI rAma! O Lotus Eyed! I have always (santatamu) believed You alone much; please protect me.

C3 Realising that (ani) it is not within the capacity (cEta kAdu) (kAdani) of anyone (evari) to say (palkanu) (palkanevari) that (ani) he would protect (brOtunu) (brOtunani), at that time when (vELa) the messengers (dUtalu) of Lord of Death (yama) getting hold (paTTi), thrash (koTTeDi) the cruel people (ghAtakula) who, in this Earth (bhU-talamuna), snatch away (apahariJcu) another's (okkari cEti) (talamunanokkari) wealth (dhanamu) (dhanamapahariJcu), and the sinners (pAtakula) who do not (lEni) have the fright (bhItiyu) of next World (para-lOka), O Lord zrI rAma! O Lotus Eyed! I have believed You alone much; please protect me.

C4 O Lord raghu nandana, who exists (uNDu) filling (niNDi) (niNDiyuNDu) everywhere (or everything) (endu)! O Beautiful (sundara) faced (vadana) Lord whose form, the moment (anta) I think (talacina) of, quickly (vEga) comes (tOcE) (literally occur) to (andu) my (nA) mind (manasuna) (manasunandu) blissfully (Anandamai) (talacinayantAnandamai)! O Lord whose Lotus (aravinda) feet (pAda yuga) (pAdAravinda) are worshipped (vandita) by the multitude (bRnda) of ascetics (yOgi)! O Lord worshipped (vandanIya) by this tyAgarAja! O Lord zrI rAma! O Lotus Eyed! I have always (santatamu) believed You alone much; please protect me.

Notes - C2 - brocu daivamu nIvanucu yAciJci - This is how it is given in the books of CR and ATK. However, it is given as 'brOvu daivamu nIvaJcuyAsiJci' in the book of TKG. As the former language seems to be more appropriate, the same has been adopted. This needs to be checked. Any suggestions ???

viDa jAladurA-janaraJjani

In the kRti 'viDajAladurA nA manasu' - rAga janaraJjani, zrI tyAgarAja affirms his devotion at all costs.

P viDa jAladurA nA manasu vinarA

A aDiy(A)salacE tagili nEn- (A)rtibaDina padambulanu (viDa)

C tanuv(E) panuluku canina mari kana rAnidi kanugonina ninugA bhAviJci santasilliti zrI tyAgarAja nuta (viDa)

Gist O Lord praised by this tyAgarAja! Please listen; my mind shall not let go Your holy feet. Even if I come to grief being entangled in base desires, my mind shall not let go Your holy feet. In whatever jobs the body might be involved, and even if I happen to see things not to be seen, feeling everything to be You alone I remained happy.

Word-by-word Meaning

P Please listen (vinarA); my (nA) mind (manasu) shall not (jAladurA) let go (viDa) Your holy feet.

A Even if I (nEnu) come to grief (ArtibaDina) (nEnArtibaDina) being entangled (tagili) in (cE) (literally in the hands of) base (aDi) desires (Asala) (aDiyAsalacE), please listen; my mind shall not let go Your holy feet (padambulanu).

C In whatever (E) jobs (panulaku) the body (tanuvu) (tanuvE) might be involved (canina) (literally go), and (mari)

(kana), even if I happen to see (kanugonina) things not to be (rAnidi) seen

feeling (bhAviJci) everything to be You alone (ninugA) I remained happy (santasilliti);

let go Your holy feet. O Lord praised (nuta) by this tyAgarAja! please listen; my mind shall not

Notes A - ArtibaDina - this is how it is given in all the books other than that of TKG, wherein it is given as 'ArtibaDinA'. This needs to be checked. C - tyAgarAja nuta - this is how it is given in all the books other than that of TKG, wherein it is given as 'tyAgarAja vinuta'. This needs to be checked. Any suggestions ???

nI pAda paGkaja-bEgaDa

In the kRti 'nI pada paGkajamula' - rAga bEgaDa, zrI tyAgarAja tells Lord that he is totally dependent on the Lord's mercy.

P nI pada paGkajamulanu nE nera namminAnu

A bhU pAlula garvambul(a)Nacu korak- (A) paramEzvaru cApamu druJcina (nI)

C1 kOpamutO munu tApasi(y)iccina zApamuna ahalya anu-dinamu

cApa rAti tanu tApam(O)rva lEn- Apenu kani paritApamu tIrcina (nI)

C2 vana-ruha tulita nayana saGkrandana tanayuni bAdha sahimpani virOcana sutu mati kaligina bhayam(e)gayaga ghanatama dundubhi penutala tannina (nI)

C3 jyA-vara nuta jyA-jA vara biDauj(A)varaj(A)zrita tyAgarAja jyA-var(A)ja rudr(A)vanI sura bhAvanIya muni jIvan(A)nizamu (nI)

Gist O Lord with Lotus like eyes! O Lord praised by archers! O Consort of sIta! O Lord vAmana - upEndra - younger brother of indra! O Lord on whom this tyAgarAja is dependent! O Lord cherished by Lords viSNu, brahmA, ziva and brAhmaNas! O Lord who is the very life of sages! I have forever placed total faith in You (Your Lotus feet) who - (1) broke the bow of that Lord ziva to meet the demand (of celestials) for humbling the pride of the Kings. (2) finding ahalya, who could not bear the constant bodily distress as a black stone due to the curse pronounced on her earlier by the sage gautama in anger, relieved her misery. (3) in order to remove the fear existing in the mind of sugrIva who could not bear the troubles of vAli, kicked away the huge carcass of dundubhi.

Word-by-word Meaning

P I (nE) have placed total (nera) faith (namminAnu) in Your (nI) Lotus (paGkajamula) Feet (pada).

A I have placed total faith in You (Your Lotus feet) who - broke (druJcina) the bow (cApamu) of that (A) Lord ziva (paramEzvaru) to meet the demand (koraku) (korakA) (of celestials) for humbling (aNacu) the pride (garvambulu) (garvambulaNacu) of the Kings - Lords (pAlula) of Earth (bhU).

C1 I have placed total faith in You (Your Lotus Feet) who - finding (kani) ahalya (ahalyanu) who could not bear (Orva lEni) the constant (anu dinanu) (literally daily) bodily (tanu) distress (tApamu) (tApamOrva) as a black (cApa) stone (rAti) due to the curse (zApamuna) pronounced (iccina) (literally given) on her earlier (munu) by the sage (tApasi) (tApasiyiccina) gautama in anger (kOpamutO), relieved (tIrcina) her (Ape) (Apenu) (IEniyApenu) misery (paritApamu).

C2 O Lord with Lotus (vanaruha) like (tulita) eyes (nayana)! I have placed total faith in You (Your Lotus Feet) who - in order to remove (egayaga) (literally fly away) the fear (bhayamu) (bhayamegayaga) existing (kaligina) in the mind (mati) of sugrIva - son (suta) (sutu) of Sun (virOcana) - who could not bear (sahimpani) the troubles (bAdha) of vAli - son (tanaya) (tanayuni) of indra (saGkrandana), kicked away (tannina) the huge (ghanatama) carcass (penutala) of dundubhi.

C3 O Lord praised (nuta) by archers (jyA-vara)! O Consort (vara) of sItA- Earth-born (jyAjA)!

O Lord vAmana - upEndra - younger brother (avaraja) of indra (biDauja)! O Lord on whom this tyAgarAja is dependent (Azrita) (biDaujAvarajAzrita)! O Lord cherished (bhAvanIya) by Lords viSNu - Consort (vara) of bhUdEvi - Earth (jyA) - brahmA (aja) (varAja), ziva (rudra) and brAhmaNas (avanI sura) (rudrAvanI)! O Lord who is the very life (jIvana) of sages (muni)! I have forever (anizamu) (jIvanAnizamu) placed total faith in Your Lotus Feet.

Notes - P - pada paGkajamulanu - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'pada paGkajamula'. This needs to be checked. Any suggestions ??? A - bhUpAlula garvambulaNacu - The episode pertains to the test of strength in the court of the King janaka for the marriage of sItA. When sage vizvAmitra asks King janaka to show the bow of ziva, the King tells him that "not even the hosts of gods, demons, ogres, gandharvAs, yakSAs, kinnarAs and nAgAs were able to string the bow. How can there be any capacity in human beings". As the bow was brought in, the sage asks zrI rAma to take a look at the bow "vatsa rAma dhanu: pazya". Before any could see the total sequence of events, the bow broke when zrI rAma tried to string it. C1 - tApamOrva lEnApenu - this is how it is given in the books of TGK and TSV/AKG. However, in the books of CR and ATK, this is given as 'tApamOrvaniyApenu'. This needs to be checked. Any suggestions ??? C2 - virOcana sutu mati galigina bhayamu - At the time making friendship with sugrIva, zrI rAma assures him that he would kill his brother vAli. However, since sugrIva did not know about zrI rAma and his prowess, he keeps on harping on the might of his brother. Whereupon zrI rAma asks sugrIva to tell what feat He should accomplish in order to prove his prowess. sugrIva points to seven gigantic sAl trees which he says vAli would be able denude them by shaking their boughs and he could pierce each one of them with his arrows. He also points to the huge carcass of the dundubhi lying there who was killed by vAli. Then zrI rAma kicks the carcass with his toe and hurls it to a distance of ten yOjanas - eighty miles. As the doubt of sugrIva was still not clear, zrI rAma takes an arrow and aims at the sAl trees; the arrow pierces all the seven trees in one go and returns to His quiver. Thus sugrIva was satisfied that zrI rAma would be able to kill vAli. C2 - penu tala tannina- this is how it is given in all the books. In the books of CR and TSV/AKG, the meaning derived is 'kicked the body'. However, there is no word for 'body' here. 'penu' means 'great', 'big' etc; 'tala' means 'head'; 'tannina' means 'kicked'; 'penu tala' may mean 'big head'; 'tala tannina' means 'trample'. In this regard, the following verses in zrImad-vAlmIki rAmAyaNa, kiSkindhA kANDa, chapter 11 are relevant -

EvamuktvA tu sugrIvam sAntvayaMllakSmaNAgraja: | rAghavO dundubhE: kAyaM pAdAGguSThEna IIlayA tOlayitvA mahAbAhuzcikSEpa dazayOjanaM | asurasya tanuM zuSkAM pAdAGguSThEna vIryavAn || 84,85 ||

"Saying so and lifting, in sport the carcass of dundubhi with his toe, the mighty armed and powerful zrI rAma (a scion of raghu), the eldest (half-) brother of lakSmaNa, for his part hurled the dried up skeleton of the demon to a distance of ten yOjanas (eighty miles), (thereby) reassuring sugrIva."

The operative words used are 'kAya' meaning 'body' and 'tanuM zuSkaM' meaning 'carcass', 'skeleton' and 'pAdAGguSTa' meaning 'big toe'. Therefore, a

suitable word for 'body', 'carcass', or 'skeleton' is required here. The telugu word for 'carcass' or 'body' is 'pIniga' or 'pInuga'; for 'skeleton' it is 'asti paJjara' or 'kaGkALa'. The telugu word 'pAdAGguSTha' is 'penu vrElu', 'pedda vElu' or 'boTana vElu'. Therefore, the probable word used for 'carcass' is 'pIniga' or 'pInuga'. Accordingly it would be 'pInuganu tannina' or 'pInugala tannina'. Altneratively, it could be 'penu vEla tannina' meaning 'kicked by toe'. But, in this case the words 'ghanatama dundubhi' is not in proper form to be an object. Also, connecting the caraNa to the pallavi would not be very satisfactory. Therefore, the first option 'pInugala tannina' seems to be more probable. This needs to be checked. Any suggestions ??? C3 - biDaujAvaraja - One of the names of Lord viSNu is 'upEndra' - the avatAra of vAmana - please refer to viSNu sahasra nAmaM - 151 and 152. C3 - jyAvara bhAvanIya - In some books, this is translated as 'kings'; however, in my humble opinion, the context refers to the Trinity; therefore, this has been translated as 'viSNu' - consort (vara) of bhUdEvi - Earth (jyA). Any suggestions ???

raghu nAyaka-haMsadhvani

In the kRti 'raghu nAyaka nI pAda yuga' - rAga haMsadhvani, zrI tyAgarAja tells the Lord that he will never let go His holy feet.

P raghu nAyaka nI pAda yuga rAjIvamula nE viDa jAla zrI (raghu)

agha jAlamula bAradOli nann- (A)darimpa nIvE gati kAda zrI (raghu)

C bhava sAgaramu dATa lEka nE balu gAsipaDi nI marugu jEritini avanij(A)dhip(A)zrita rakSaka Ananda-kara zri tyAgarAja nuta (raghu)

Gist O Lord zrI raghu nAyaka! O Consort of sItA - Earth-born! O Protector of those seeking refuge in You! O Lord who causes Bliss! O Lord praised by this tyAgarAja! I shall not let go Your Lotus feet. Aren't You alone refuge for supporting me by driving away the multitude of sins? Unable to cross over the Ocean of Worldly Existence, having become very weary, I reached your shelter.

Word-by-word Meaning

P O Lord zrI raghu nAyaka! I (nE) shall not let go (viDa jAla) Your Lotus (rAjIvamula) feet (pAda yuga).

A Aren't (kAda) You alone (nIvE) refuge (gati) for supporting (Adarimpa) me (nannu) (nannAdarimpa) by driving away (bAradOli) the multitude (jAlamu) of sins (agha)? therefore, O Lord zrI raghu nAyaka! I shall not let go Your Lotus feet.

C Unable (lEka) to cross over (dATa) the Ocean (sAgaramu) of Worldly Existence (bhava), having become very (balu) weary (gAsipaDi), I (nE) reached (jEritini) your (nI) shelter (marugu); O Consort (adhipa) of sItA - Earth-born (avanijA)! O Protector (rakSaka) of those seeking refuge (Azrita) (avanijAdhipAzrita) in You! O Lord who causes Bliss (Ananda-kara)! O Lord praised (nuta) by this tyAgarAja! O zrI raghu nAyaka! I shall not let go Your Lotus Feet.

Notes - A - bAradOli - this is how it is given in all books other than that of Shri TKG where it is given as 'bAradrOli'. C - Ananda-kara - This is how it is given in all the books other than that TKG, wherein it is given as 'AnandAkara'. As the meaning derived is 'bestower of joy', the word 'Ananda-kara' - has been adopted. This needs to be checked. Any suggestions ???

intakanna delpa-sAvEri

In the kRti 'intakanna del pa taramA' - rAga sAvEri, zrI tyAgarAja says that he is ever bound to Him.

P intakanna delpa taramA jaga(d)- Izvara nE nIk(i)taramA nItO

C1 nITi lOni rAjIvamurA rAma ninnu nammi bratuku jIvamurA (inta)

C2 nIvE tanak(i)ha paramu rAma ninnu nammina kApuramu (inta)

C3 ghanamunu kOru cAtakamu rIti gAciti hRt-pAtakamu (inta)

C4 rajan(I)zu jUcu kumudamu rIti rAjillu ninu jUDa mudamu (inta)

C5 nI karuna rAja yOgamu mAku nI mayamE rAja bhOgamu (inta)

C6 rAghava zubha kara mUrti tyAgarAju nIvAD(a)ni kIrti (inta)

Gist O Lord of the Universe! O Lord rAma! O Lord rAgahava! O Lord of the Form who causes auspiciousness! Is it possible to say anything more to You? Am I alien to You? (1) A fish lives only in water; similarly, I am sustained because of faith in You; (2) You alone are my happiness in this World and the future World - hereafter; (3) this home is dependent on You; (4) as the bird cAtaka yearns for the arrival of rain-cloud, I am waiting for the descent of Your grace; (5) as the white lily looks forward for the moon for blossoming, so also it is delightful to look at You who is shining; (6) Your grace is a great windfall for us; (7) it is the great enjoyment to be completely filled with You (Your thoughts); and (8) this tyAgarAja is famed as Your man.

Word-by-word Meaning

P Is it possible (taramA) to say (delpa) anything more (intakanna) to You (nItO)? O Lord (Izvara) of the Universe (jagat) (jagadIzvara)! Am (nE) I alien (itaramA) to You (nIku) (nIkitaramA)?

C1 O Lord rAma! a fish (rAjivamu) (rAjIvamurA) lives only in (lOni) water (nITi lOni); (similarly,) I am (jIvamurA) (literally this person) sustained (bratukA) because of faith (nammi) in You (ninnu); is it possible to say anything more to You? O Lord of the Universe! Am I alien to You?

C2 O Lord rAma! You alone (nIvE) are my (tanaku) (happiness in) this World (iha) (tanakiha) and the future World - hereafter (paramu); this home (kApuramu) is dependent (nammina) on You (ninnu); is it possible to say anything more to You? O Lord of the Universe! Am I alien to You?

C3 As (rIti) the bird cAtaka (cAtakamu) yearns for (kOru) arrival of rain- cloud (ghanamunu), I am waiting (gAciti) for the descent (pAtakamu) (literally fall) of Your grace (hRt) (literally heart); is it possible to say anything more to You? O Lord of the Universe! Am I alien to You?

C4 As (rIti) the White Lily (kumudamu) looks forward (jUcu) for the moon - the Lord (Iza) of night (rajanI) (rajanIza) for blossoming, so also it is delightful (mudamu) to look (jUDa) at You (ninu) who is shining (rAjillu); is it possible to say anything more to You? O Lord of the Universe! Am I alien to You?

C5 Your (nI) grace (karuna) is a great windfall (rAja yOgamu) for us (mAku); it is the great (rAja) (literally royal) enjoyment (bhOgamu) to be completely filled (mayamE) (literally of the form) with You (nI) (Your thoughts); is it possible to say anything more to You? O Lord of the Universe! Am I alien to You?

C6 O Lord rAgahava! O Lord of the Form (mUrti) who causes (kara) auspiciousness (zubha)! this tyAgarAja (tyAgarAju) is famed (kIrti) as (ani) Your man (nIvADu) (nIvADani); is it possible to say anything more to You? O Lord of the Universe! Am I alien to You?

Notes - P - nItO - this is how it is given in all the books other than that of TKG, wherein it is given as 'nAtO'. In the present context, nAtO' does not seem to be appropriate. Therefore, 'nItO' has been adopted. This needs to be checed. Any suggestions ??? C1 - rAjIvamu - blue Lotus Flower- Species of fish - Cyprinus niloticus - looking at other similies used by zrI tyAgarAja in the following caranAs , to my understanding, this word should be translated as 'fish' and not 'lotus' because, it is the fish - and not Lotus - which will die the moment it is out of water. Though Lotus may also wither away after some time, 'fish' seems to be more appropriate.

jIvAtmA. C1 - jIvamurA - means 'person' and not life - in the same way as

C3 - cAtaka - bird Cucculus melanoleucus - said to subsist on rain drops.

C5 - karuNa - this is how it is given in all the books other than that of TKG, wherein it is given as 'karuNE'. This needs to be checked. Any suggestions ??? C5 - rAja yOgamu - A configuration of the planets, denoting the highest prosperity and honor to one born under its influence - (Source - Tamil Dictionary). A constellation under which princes are born or a configuration of planets etc at birth denoting a person destined for kingship - (Source - Monier's Sanskrit Dictionary). Generally, one of the astrological predictions when the person is destined to receive a windfall. For more information visit - http://www.truthstar.com/articles/astroyoga.asp C5 - mayamE - this is how it is given in all books other than that of TKG, wherein it is given as 'mAyamE'. As 'mayamE' seems to appropriate, the same has been adopted. This needs to be checked. Any suggestions ??? C6 - mUrti - kIrti - this is how it is given in all the books other than that of TKG, wherein these are given as 'mUrtE', 'kIrtE'. As 'mUrti' and 'kIrti' are appropriate, the same have been adopted. This needs to be checked. Any suggestions ???

sudhA mAdhurya-sindhurAmakriya

In the kRti 'sudhA mAdhurya' - rAga sindhurAmakriya, zrI tyAgarAja asks Lord to bestow on him devotion to Lord.

P sudhA mAdhurya bhASaNa sudhAkar(A)nana

A kath(A)MRtamucE bahu kAlamu- (y)Akali tIriy(u)nnAnu brOvumu (sudhA)

C dur(A)tmulagu bhU-kirAtakula cEra rAd(a)nucu sundar(A)kAra nI parAyaNula celimi rA kOru tyAgarAja nuta O parAtpara su-guNa (sudhA)

Gist O Lord whose speech is as sweet as nectar! O Moon Faced! O Lord praised by this tyAgarAja! O Lord of Beautiful Form! O Lord who is Beyond all! O Lord of virtues! Tasting Your nectarine story for long time, I remain with my hunger satiated; deign to protect me. I yearn for the friendship of those devoted to You, in order that I should not join the company of evilsome savages on the Earth.

Word-by-word Meaning

P O Lord whose speech (bhASaNa) is as sweet (mAdhurya) as nectar (sudhA)! O Moon (sudhAkara) Faced (Anana) (sudhAkarAnana)!

A O Lord whose speech is as sweet as nectar! O Moon Faced! Tasting (cE) (literally with) Your nectarine (aMRtamu) story (kathA) (kathAMRtamucE) for long (bahu) time (kAlamu), I remain (unnAnu) with my hunger (Akali) satiated (tIri) (tIriyunnAnu); deign to protect (brOvumu) me.

C O Lord praised (nuta) by this tyAgarAja who - yearns (rA kOru) (literally seek to come) for the friendship (celimi) of those devoted (parAyaNula) to You (nI)

in order that (anucu) he should not (rAdu) (rAdanucu) join (cEra) the (company of) evilsome (durAtmulagu) savages (kirAtakula) on the Earth (bhU); O Lord of Beautiful (sundara) Form (AkAra) (sundarAkAra)! O Lord who is Beyond all (parAtpara)! O Lord of virtues (su-guNa)!

Notes - A - Akali tIriyunnAnu - The tamizh tirukkuRaL verse is relevant -

sevikku uNavu illAda pOzhdu siRidu vayiRRukkuM Iyap paDuM (412)

"When there is no food available for the ears to enjoy, a little food would be given to the stomach." (A rasikA feels hunger only when there is nothing to hear.) C - durAtmulagu - this is how it is given in the book of CR. However, in the book of TKG, this is given as 'durAtmulaku'. In my humble opinion, since the word 'durAtmulu' qualifies 'kirAtakulu', it should be 'durAtmulagu'; it has accordingly been adopted. With 'ka' sound, the caraNa does not make sense. This needs to be checked. Any suggestions ???

nenaruJcinAnu-mAlavi

In the kRti 'nenarauJcinAnu anniTiki' - rAga mAlavi, zrI tyAgarAja states that he has total faith in Him.

P nenar(u)JcinAnu anniTiki nidAnuD(a)ni nEnu nIdupai

ghan(A)gha jImUt(A)zuga jaladhi gambhIra pAdamulapai (nenaru)

C kalilO mATala nErcukoni kAntalanu tanayula brOcuTakai zilAtmuDai paluka nEranura zrI tyAgarAj(A)pta nIyeDa (nenaru)

Gist O Gale that blows away the clouds of serious sins! O Lord who is majestic like the Ocean! O Benefactor of this tyAgarAja! You being the original cause of everything, I loved You/Your feet. In order to protect wife and children, I shall not speak like a stone-hearted, by learning the art of speech;

Word-by-word Meaning

P You being (ani) the original cause (nidAnuDu) (nidAnuDani) of everything (anniTiki), I (nEnu) loved (nenaru uJcinAnu) (literally place love) (nenaruJcinAnu) You (nIdupai) (literally on You).

A O Gale (Azuga) that blows away the clouds (jImUta) (jImUtAzuga) of serious (ghana) sins (agha) (ghanAgha)! O Lord who is majestic (gambhIra) like the Ocean (jaladhi)! You being the original cause for everything, I loved Your feet (pAdamulapai) (literally on Your feet).

C In the kali (kalilO), in order to protect (brOcuTakai) wife (kAntalanu) and children (tanayula), I shall not (nEranura) speak (paluka) like a stone- hearted (zilAtmuDai) by learning (nErcukoni) the art of speech (mATala); O Benefactor (Apta) of this tyAgarAja (tyAgarAjApta)! You being the original cause for everything, I loved You (nIyeDa) (literally on You).

Notes - P - nidAnuDu - This is how it is given in the book of TKG. In the book of CR, this is given as 'nidhAnuDu' - meaning 'store-house', 'treasure'; If this is correct, then it will be translated as 'store-house for everything'. However, all books seems to have taken the meaning of 'nidAnuDu'. This needs to be checked. Any suggestions ???

smaraNE sukhamu-janaraJjani

In the kRti 'smaraNE sukhamu' - rAga janaraJjani, zrI tyAgarAja states that it is joyous to remember the name of zrI rAma.

P smaraNE sukhamu rAma nAma naruDai puTTin(a)nduku nAma

A vara rAja yOga niSThulau vArik- (A)nandam(a)ndeT(a)TTu (smaraNE)

C rAma nAma zravaNamu valla nAma rUpamE hRdayamu niNDi prEma puTTa sEyaga lEdA niSkAma tyAgarAju sEyu nAma (smaraNE)

Gist For having been born as a human being, remembrance of name of Lord zrI rAma only is the true comfort. In the same manner as bliss accrues to those who remain firmly established in the blessed rAja yOga, for having been born as a human being, remembrance of the name of Lord zrI rAma only is the true comfort. Isn't it that because of listening to the name of zrI rAma, the very form of the name, having filled the heart, enabled to generate pure love towards the Lord? therefore, for having been born as a human being, remembrance of the name of Lord zrI rAma, without desires, as done by this tyAgarAja, is the true comfort.

Word-by-word Meaning

P For having been (anduku) born (puTTina) (puTTinanduku) as a human being (naruDai), remembrance (smaraNE) of name (nAma) of Lord zrI rAma only is the true comfort (sukhamu).

A In the same manner (aTTu) as bliss (Anandamu) accrues (andeTu) (literally attained) to those (vAriki) (vArikAnandamandeTaTTu) who remain firmly established (niSThulau) in the blessed (vara) rAja yOga, for having been born as a human being, remembrance of the name of Lord zrI rAma only is the true comfort.

C Isn't it (lEdA) that because of (valla) listening (zravaNamu) to the name (nAma) of zrI rAma, the very form (rUpamE) of the name (nAma), having filled

(niNDi) the heart (hRdayamu), enabled to generate (puTTa sEyaga) pure love (prEma) towards the Lord? therefore, for having been born as a human being, remembrance of the name of Lord zrI rAma, without desires (niSkAma), as done (sEyu) by this tyAgarAja, is the true comfort.

Notes - P - smaraNa - mental recitation. P - smaraNE sukhamu - This is how it is given in all the books other than that of TKG, wherein the word 'O' is given after these two words. This needs to be checked. Any suggestions ??? A - 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 spritually minded person. It teaches us the importance of technique in prayer." C - nAma zravaNamu valla - zrImad bhAgavataM is full of examples of this statement. However, here this may specifically mean zabari, AJjanEya, svayamprabha and vibhISaNa. C - prEma - Please visit website for Ramakrishna Paramahamsa's explanation of 'prEma bhakti' - http://www.kathamrita.org/kathamrita2/k2sec05.htm C - niSkAma - the following verse from zrImad bhagavad-gItA, Chapter 7 is relevant -

caturvidhA bhajantE mAM janA: sukRtinO(a)rjuna | ArtO jijnAsurarthArthI jnAnI ca bharatarSabha || tESAM jnANi nityayukta EkabhaktirviziSyatE priyO hi jnAninO(a)tyarthamahaM sa ca mama priya: || 16,17 |

"Four kinds of virtuous men worship Me, O arjuna - the distressed, the

bhAratas. seeker of knowledge, the seeker of enjoyment, and the wise, O bull among the

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)

For more on 'niSkAma karma' please visit website - http://www.sriramakrishnamath.org/magazine/vk/2001/8-2-1.asp

zrIpatE nIpada-nAgasvarAvaLi

In the kRti 'zrIpatE nI pada' - rAga nAgasvarAvaLi, zrI tyAgaraja states that his livelihood is remembrance of Lord's feet.

Pp zrIpatE nI pada cintanE jIvanamu

A nE para dEzi nA gAsi bApavE canuvuna daya cEsi (zrI)

C rAj(A)dhirAja ravi kOTi tEja pUjiJci ninn(i)ndr(A)dulu dig- rAjulai velaya lEdA rAjillu zrI tyAgarAjuniki (zrI)

Gist O Shining Consort of lakSmI! O Overlord of Kings! O Lord who has splendour of a crore Suns! Only remembrance of Your holy feet is my livelihood. I have no abode; kindly, having mercy, relieve my distress. Didn't indra and others shine as Lords of Cardinal Points by worshipping You? To this tyAgarAja, remembrance of Your holy feet is the livelihood.

Word-by-word Meaning

P O Consort (patE) of lakSmI (zrI)! Only remembrance (cintanE) of Your (nI) holy feet (pada) is my livelihood (jIvanamu).

A I (nE) have no abode (para dEzi) (literally alien); kindly (canuvuna), having (cEsi) mercy (daya), relieve (bApavE) my (nA) distress (gAsi); O Consort of lakSmI! Only remembrance of Your holy feet is my livelihood.

C O Overlord (adhirAja) of Kings (rAja) (rAjAdhirAja)! O Lord who has splendour (tEja) of a crore (kOTi) Suns (ravi)! Didn't (lEdA) indra and others (Adulu) shine (velaya) as Lords (rAjulai) of Cardinal Points (dik) (digrAjulai) by worshipping (pUjiJci) You (ninnu) (ninnindrAdulu)? O shining (rAjillu) Consort of lakSmI! To this tyAgarAja (zrI tyAgarAjuniki), only remembrance of Your holy feet is the livelihood.

Notes - P - cintanE - This is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, it is given as 'cintana'. This needs to be checked. Any suggestions ??? C - digrAjulu - Eight Cardinal Points - their Lords and Elephants - East - indra - airAvada; South-East - agni - puNDarIka; South - yama - vAmana; South-West - nirRti or sUrya - kumuda; West - varuNa - aJjana; North-West - vAyu or pAvana - puSpadanta; North - kubEra - sArvabhauma; North-East - IzAnana or sOma or candara or pRthvi - supradIpa. C - rAjillu - it is not clear whether this should be applied to the Lord or to zrI tyAgarAja. However, as this is an entreaty, it has been applied to the Lord. Any suggestions ???

nIvErA kula dhanamu-bEgaDa

In the kRti 'nIvErA kuladhanamu' - rAga bEgaDa, zrI tyAgarAja states the Lord is his only livelihood and wealth.

P nIvErA kula dhanamu santatamu nIvErA jIvanamu

A I varakunu teliyakunna nA nEramu dEvara kSama cEsi dayatOn(E)lukOrA (nI)

C1 mAdhava sItA var(A)nuja sahita maGgaLa kara param(A)dbhutha carita gAdhi yAga saMrakSaNa satata gatij(A)pta nata jan(A)vRta vidhi vinuta (nI)

C2 su-jana nicaya pApa hima caNDa sUrya su-svara jita ghana rava mAdhurya aja mukh(A)ri samara nirupama zaurya Ananda kanda sundara sura varya (nI)

C3 rAghava sarv(O)nnata sva-prakAza ramaNIya kara pATita laGk(E)za tyAgarAja vara hRdaya nivEza taraNi zazAGka lOcana jAnak(I)za (nI)

Gist O Lord! O Lord mAdhava! O Consort of sItA! O Lord who is accompanied by lakSmaNa! O Lord who causes auspiciousness! O Lord whose story is most wonderful! O Protector of the sacrificial oblations of sage vizvAmitra! O Benefactor of AJjanEya! O Lord surrounded by people who supplicate! O Lord praised by brahmA! O Glowing Sun who melts away the snow of sins of virtuous people! O Lord whose sweet voice surpasses the sweetness of thunder of rain-clouds! O Lord of incomparable prowess in the war against rAvaNa! O Lord who is the root of bliss! O Most Handsome Lord! O Lord sought by celestials! O Lord rAghava! O Exalted of all! O Self-effulgent! O Lord who causes delight! O Lord who slayed rAvaNa! O blessed Lord abiding in the heart of this tyAgarAja! O Lord who has Sun and Moon as eyes! O Lord of jAnakI! Only You are my family wealth; Only You are forever my livelihood. Pardoning my fault of not realising till now, please govern me with compassion.

Word-by-word Meaning

P Only You (nIvErA) are my family (kula) wealth (dhanamu); Only You (nIvErA) are forever (santatamu) my livelihood (jIvanamu).

A O Lord (dEvara)! Pardoning (kSama cEsi) my (nA) fault (nEramu), of not realising (teliyakunna) till now (I varakunu), please govern me (ElukOrA) with compassion (dayatOnu) (dayatOnElukOrA). Only You are my family wealth; Only You are forever my livelihood.

C1 O Lord mAdhava! O Consort (vara) of sItA! O Lord who is accompanied (sahita) by lakSmaNa - younger brother (anuja) (varAnuja)! O Lord who causes (kara) auspiciousness (maGgaLa)! O Lord whose story (carita) is most (parama) wonderful (adbhuta) (paramAdbhuta)! O Protector (saMrakSaNa) of the sacrificial oblations (yAga) of sage vizvAmitra (gAdhi)! O Benefactor (Apta) of AJjanEya - son of Wind God - one

who moves (gati) (gatija) (gatijApta) ceaselessly (satata)! O Lord surrounded (AvRta) by people (jana) (janAvRta) who supplicate (nata)! O Lord praised (vinuta) by brahmA (vidhi)! Only You are my family wealth; only You are forever my livelihood.

C2 O Glowing (caNDa) Sun (sUrya) who melts away the snow (hima) of sins (pApa) of virtuous people (su-jana nicaya) (literally multitude of virtuous people)! O Lord whose sweet voice (su-svara) surpasses (jita) the sweetness (mAdhurya) of thunder (rava) of rain-clouds (ghana)! O Lord of incomparable (nirupama) prowess (zaurya) in the war (samara) against rAvaNa - the enemy (ari) of brahmA (aja) and others (mukha) (mukhAri)! O Lord who is the root (kanda) of bliss (Ananda)! O Most Handsome (sundara) Lord! O Lord sought (varya) by celestials (sura)! Only You are my family wealth; only You are forever my livelihood.

effulgent (sva-prakAza)! O Lord who causes (kara) delight (ramaNIya)! O Lord C3 O Lord rAghava! O Exalted (unnata) of all (sarva) (sarvOnnata)! O Self-

(laGkEza)! who slayed (pATita) (literally torn asunder) rAvaNa - the Lord (Iza) of laGka

O blessed (vara) Lord abiding (nivEza) in the heart (hRdaya) of this tyAgarAja! O Lord who has Sun (taraNi) and Moon (zazAGka) as eyes (lOcana)! O Lord (Iza) of jAnakI (jAnakIza)! Only You are my family wealth; only You are forever my livelihood.

Notes - A- nA nEramu - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, the word 'nA' is not given. This needs to be checked. Any suggestions ??? A - I varaku teliyakunna nA nEramu - the fault of not realising that You are my family wealth and my livelihood. C2 - aja mukhAri - aja mukha - goat-faced - dakSa - father of sati (pArvatI). Therefore, aja mukhAri - would mean ziva. However, in the present context, such a meaning is not appropriate. Therefore, 'mukha' has been translated as 'and others'. Any suggestions ??? C3 - sva-prakAza - this is it is given in the book of CR. However, in the books of TKG and TSV/AKG, this has been given as 'su-prakAza'. This needs to be checked. Any suggestions ??? C3 - svaprakAza - The following verse from kaThOpaniSad is relevant

na tatra sUryO bhAti na candra tArakaM nEmA vidyutO bhAnti kutO(y)amagni: | tamEva bhAntamanubhAti sarvaM tasya bhAsa sarvamidaM vibhAti || (II.ii.15) ||

"There the sun does not shine, neither do the moon and the stars; do these flashes of lightning shine. How can this fire? He shining, all these shine; through his luster all these are variously illumined." (Translation by Swami Gambhirananda)

sAmiki sari-bEgaDa

In the kRti 'sAmiki sari jeppa' - rAga bEgaDa, zrI tyAgarAja states that there is none equal to Lord rAma.

P sAmiki sari jeppa jAla vElupula rAma

A nA manas(a)tanipai nATi(y)uNDaga(n)orula (sAmiki)

C1 ETi yOcana cAlun- (e)vvarik(e)TulO vrAlu mATal(A)DuTa mElu madik(i)dE padi vElu (sAmiki)

C2 tana kaNTik(e)ntO muddu tappad(A)Dina paddu canuvu cEyu(n)E proddu callani cUpu kaddu (sAmiki)

C3 anni vElupula lOna(n)- atani sari kAna tannu brOcina ghana tyAgarAja sakhuDaina (sAmiki)

Gist As my mind is firmly established in Him, I am not able tell other Gods as equal to zrI rAma - the dearest friend of this tyAgarAja and who protected me. What kind of pondering is this? it's enough; who knows what one's fate is; it is enough that He talks; this itself is a great treasure to my mind. The Lord's form is very charming to my eyes; His word shall not fail; He always has a cool loving. Among all the Gods I am unable to find anyone equal to Him.

Word-by-word Meaning

P Among all Gods (vElupula), I am not able (jAla) to tell (jeppa) anyone as equal (sari) to Lord (sAmiki) zrI rAma.

A As my (nA) mind (manasu) is firmly established (nATiyuNDaga) in Him (atanipai) (manasatanipai), I am not able tell other Gods (orula) (nATiyuNDaganorula) as equal to zrI rAma.

C1 What (ETi) kind of pondering (yOcana) is this? it's enough (cAlunu); who knows what (eTulO) one's (evvariki) (cAlunevvarikeTulO) fate (vrAlu) (literally the writing) is; it is enough (mElu) (literally better) that He talks (mATalADuTa); this (idE) itself is a great treasure (padi vElu) (literally ten thousand) to my mind (madiki) (madikidE); among all Gods, I am not able to tell any one as equal to zrI rAma.

C2 (The Lord's form) is very (entO) (kaNTikentO) charming (muddu) to my (tana) eyes (kaNTiki); His word (ADina paddu) (literally promise made) shall not fail (tappadu) (tappadADina); He always (E proddu) has (kaddu) a cool (callani) loving (canuvu cEyu) (cEyunE) look (cUpu); among all Gods, I am not able to tell any one as equal to zrI rAma.

C3 Among (1Ona) all (anni) the Gods (vElupula) I am unable to find (kAna) anyone equal (sari) to Him (atani) (1Onanatani);

among all Gods, I am not able to tell any one as equal to zrI rAma- the dearest (ghana) (literally thick) friend (sakhuDaina) of this tyAgarAja and who protected (brOcina) me (tannu).

Notes - A - manasatanipai - this is how it is given in the book of TKG; in the book of TSV/AKG, it is given as 'manasunatanipai'; in the book of CR, it is given as 'manasanatanipai'. 'manasatanipai' seems to be appropriate. This needs to be checked. Any suggestions ??? C1 - tappadADina - this is how it is given in all the books other than that of TKG, wherein it is given as 'tappaDADina'. Both forms are appropriate. This needs to be checked. Any suggestions ??? C2 - canuvu - this is how it is given in all the books other than of TSV/AKG, wherein it is given as 'canavu'. Both forms are correct. This needs to be checked. Any suggestions ???

kAru vElpulu-kalyANi

In the kRti 'kAru vElpulu nIku sari' - rAga kalyANi, zrI tyAgarAja states that there is no God equal to zrI rAma.

P kAru vElpulu nIku sari

A kAruku jilakara sambA- k(a)ntaram(ai)naTTu kAni (kAru)

C1 diviTiki dIpamu rIti kAvETiki kAluvala rIti kAni (kAru)

C2 tammi vairiki tArakala rIti kamma viltuniki kAnti narulu rIti kAni (kAru)

C3 sAgaramunaku sarassu rIti tyAgarAja vinuta dharalO nIku sari (kAru)

Gist O Lord praised by this tyAgarAja! Much like - (a) there is difference between fine rice and coarse rice; (b) what a lamp is to a torch; (c) what canals are to river kAvEri; (d) what stars are to moon; (e) what radiant men are to cupid; and (f) what a lake is to an ocean - in this Universe, other Gods are not equal to You.

Word-by-word Meaning

P (Other) Gods (vElpulu) are not (kAru) equal (sari) to You (nIku).

A Much (kAni) like there is (ainaTTu) difference (antaramu) between fine rice (jilakara sambA) (sambAkantaramainaTTu) and coarse rice (kAruku), (other) Gods are not equal to You.

C1 Much (kAni) like (rIti) what a lamp (dIpamu) is to a torch (diviTiki) and what canals (kAluvala) are to river kAvEri (kAvETiki),

(other) Gods are not equal to You.

C2 Much (kAni) like (rIti) what stars (tArakala) are to moon - enemy (vairi) (vairiki) of Lotus (tammi), and what radiant (kAnti) men (narulu) are to cupid - flower (kamma) archer (viltuDu) (viltuniki), (other) Gods are not equal to You.

C3 O Lord praised (vinuta) by this tyAgarAja! Like (rIti) what a lake (sarassu) is to an ocean (sAgaramunaku), in this Universe (dharalO) other Gods are not equal (sari) to You (nIku).

Notes - P - sari - this is how it is given in the books TKG and TSV/AKG; however, in the books of CR and ATK, it is given as 'sari kAru'. This needs to be checked. Any suggestions ??? A - kAru - A coarse variety of rice being cheap preferred by poor. A - jilakara sambA - A fine variety of rice grown in Tamil Nadu ('sIraga sambA' - tamizh) (sambA rice which is as thin as cummin seeds - jilakara) preferred by sophisticated. C1 - diviTi - It is given as 'dIvaTi' in the books of TKG and TSV/AKG; it is given as 'divaTi' in the books of CR and ATK. The correct telugu word is 'diviTI. Therefore, 'diviTi' has been adopted. Any suggestions ??? C1 - kAluvalu - This is how it is given in the books of TKG and TSV/AKG; in the book of CR, this is given as 'kAlavalu'. Both forms are correct. C2 - tammi - this is how it is given in the book of TKG. However, in the books of CR and TSV/AKG, it is given as 'tamma'. The correct word is 'tammi'. Any suggestions ??? C3 - dharalO nIku sari - This is how it is given in all the books other than that of TSV/AKG, wherein, word 'rAma' is found before 'nIku'. This needs to be checked.

nIvaNTi daivamu-bhairavi

In the kRti 'nIvaNTi daivamu' - rAga bhairavi, zrI tyAgarAja states that he finds none equal to zrI rAma.

P nIv(a)NTi daivamu nE gAna nIraj(A)kSa zrI rAmayya

A bhAviJci jUcupaTla paTT(A)bhirAma candra (nIvaNTi)

C ADina ninn(A)Da valegA pADina ninnu pADa valegA gUDina ninnu gUDa vale nI jADa telisina tyAgarAjuniki (nIvaNTi)

Gist O Lotus Eyed Lord zrI rAma! O Lord paTTAbhirAma candra! When deeply contemplated, I do not find a God like You. To this tyAgarAja who understands Your hints, should one speak, You should be spoken about; should one sing, You should be sung about; should one be united, one should be united with You.

Word-by-word Meaning

P O Lotus (nIraja) Eyed (akSa) (nIrajAkSa) Lord (ayya) zrI rAma (rAmayya)! I (nE) do not find (gAna) a God (daivamu) like (aNTi) You (nIvu) (nIvaNTi).

A O Lord paTTAbhirAma candra (the Delightful (abhirAma) Lord (candra) (literally moon) wearing diadem (paTTa) (literally (paTTAbhirAma)! when deeply contemplated (bhAviJci jUcupaTla), O Lotus Eyed Lord zrI rAma! I do not find a God like You.

C To this tyAgarAja (tyAgarAjuniki) who understands (telisina) Your (nI) hints (jADa),

(ADa); should one speak (Adina), You (ninnu) should be (valegA) spoken about

should one sing (pADina), You (ninnu) should be (valegA) sung about (pADa); should one be united (gUDina), one should be (vale) united (gUDa) with You (ninnu); O Lotus Eyed Lord zrI rAma! I do not find a God like You.

Notes - A - bhAviJci jUcupaTla - this refers to a state of mind and cannot be adequately represented in a language; 'deep contemplation' is only an approximation. Any suggestions ??? A - paTTAbhirAma candra - Either the word has to be taken as a whole or it should be split as 'paTTa+abhirAma+candra' or 'paTTAbhirAma+candra'. In my humble opinion, it should not be split as 'paTTAbhi+rAma+candra', because, there is no word as 'paTTAbhi', though it is generally used colloquially. Any suggestions ???

rAma nI samAnamu-kharaharapriya

In the kRti 'rAma nI samAnamu' - rAga kharaharapriya, zrI tyAgarAja sings praises of the Lord.

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

A bhAmA maruvampu molaka bhakti(y)anu paJjarapu ciluka (rAma)

C paluku palukulaku tEne- (1)oluku mATal(A)Du sOdaralu gala hari tyAgarAja kula vibhUSa mRdu su-bhASa (rAma)

Gist O Lord rAma who elevated the Solar dynasty! O parrot singing in the cage of devotion of Your wife who is tender like the shoot of sweet marjoram! (OR O parrot singing in the cage of tender - like shoot of sweet marjoram - devotion of Your wife!) O Lord having brothers who, when they speak, honey drips from each word! O Adornment of Solar dynasty and the family of this tyAgarAja! O Lord who speaks soft and sweet words! Who is equal to You?

Word-by-word Meaning

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

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

C O Lord having (gala) brothers (sOdaralu) who, when they speak (mATalADu), honey (tEne) drips (oluku) (tEneloluku) from each word (paluku palukulaku)! O Adornment (vibhUSa) of Solar (hari) dynasty (kula) and the family

bhASa)! (kula) of this tyAgarAja! O Lord who speaks soft (mRdu) and sweet words (su-

O Lord rAma who elevated the Solar dynasty! Who is equal to You ?

Notes - A - maravamu - sweet marjoram - marukkozhundu (tamil). A - maruvampu molaka - This may be taken as qualifying either 'bhAma' (tender wife) or 'bhakti' (tender devotion). But normally, the word 'tender' word qualifies only 'love' and not 'devotion'. Any suggestions ??? C - hari - This word also means 'Sun'. Therefore, this may be taken as 'hari kula vibhUSa'; accordingly, this has been translated as 'Adornment of Solar family and tyAgarAja's family' - taking 'kula' as common for both. Any suggestions ???

rAma ninnu vinA-zaGkarAbharaNaM

In the kRti 'rAma ninnu vinA' - rAga zaMkarAbharaNaM, zrI tyAgarAja says that there is none else to protect him.

P rAma ninnu vinA nanu rakSimpan(o)rula kAna

C1 talli taNDri(y)anna tammulu daivamu nIv(a)ni ullamunanu(y)anniTa ninu callaga bAguga jUceda (rAma)

C2 pAvana nI bhakti sadA pAliJcunu mOkSam(o)sagu mA-vara nI sannidhini pramANamu jEsi palkeda (rAma)

C3 sattva guNambunanu- (y)upAsanam(o)nariJciri peddalu tattvamu telisenu(y)ika bhava taraN(O)pAyamu nIv(a)ni (rAma)

C4 IOkulu nija dAsula kani 1OpaDu dur-asUyalatO

zrI kara ninu dUSiJcina ceDi pOlEru kAni (rAma)

C5 kOrina kOrikal(o)sageDu zrI ramaNa ninn(a)nizamu cEriti zaraN(a)nukoNTini zrI tyAgarAja nuta (rAma)

Gist O Lord zrI rAma! O Holy One! O Consort of lakSmI! O Lord who causes prosperity! O Beloved of lakSmI who bestows wishes sought for! O Lord praised by this tyAgarAja! For protecting me, I do not find anyone excepting You. Considering You as my mother, father, elder and younger-brothers and God, I beheld You coolly and nicely everywhere (or in everything) in my mind. Devotion to You will nourish the devotees and bestow on them emancipation; I state this by attesting in Your Holy presence. Those great personages performed Your worship together with the quality of purity (desirelessness); they understood the reality that, in this World, You are the means to ford the Ocean of Worldly Existence. Ordinary people, seeing Your true devotees, yielding to evil-some envy, even if they abuse You, they, indeed, will not be ruined. I adhered to You always; I considered that You are my refuge;

Word-by-word Meaning

P O Lord zrI rAma! For protecting (rakSimpanu) me (nanu), I do not find (kAna) anyone (orula) (literally others) (rakSimpanorula) excepting (vinA) You (vinA).

C1 Considering You (nIvu) as (ani) (nIvani) my mother (talli), father (taNDri), elder (anna) (taNDriyanna) and younger-brothers (tammulu) and God (daivamu), I beheld (jUceda) You (ninnu) coolly (callaga) and nicely (bAguga) everywhere (or in everything) (anniTa) in my mind (ullamunanu) (ullamunanuyanniTa); O Lord zrI rAma! For protecting me, I do not find anyone excepting You.

C2 O Holy One (pAvana)! Devotion (bhakti) to You (nI) will nourish (pAliJcunu) the devotees and bestow (osagu) on them emancipation (mOkSamu) (mOkSamosagu); O Consort (vara) of lakSmI (mA)! I state (palkeda) this by attesting (pramANamu jEsi) in Your (nI) Holy presence (sannidhini); O Lord zrI rAma! For protecting me, I do not find anyone excepting You.

C3 Those great personages (peddalu) performed (onariJciri) Your worship (upAsanamu) together with the quality (guNambunanuyupAsanamonariJciri) of purity (desirelessness) (sattva); and (guNambunanu)

they understood (telisenu) the reality (tattvamu) that (ani), in this World (ika) (telisenika), You (nIvu) (nIvani) are the means (upAyamu) to ford (taraNa) (taraNOpAyamu) the Ocean (bhava) of Worldly Existence; O Lord zrI rAma! For protecting me, I do not find anyone excepting You.

C4 Ordinary people (IOkulu), seeing (kani) Your true (nija) devotees (dAsula), yielding to (lOpaDu) evil-some envy (dur-asUyalatO), even if they abuse (dUSiJcina) You (ninu), O Lord who causes (kara) prosperity (zrI)! they, indeed (kAni), will not be ruined (ceDi pOlEru);

O Lord zrI rAma! For protecting me, I do not find anyone excepting You.

C5 O Beloved (ramaNa) of lakSmI (zrI) who bestows (osageDu) wishes (kOrikalu) (kOrikalosageDu) sought for (kOrina)! I adhered (cEriti) (literally joined) to You (ninnu) always (anizamu) (ninnanizamu); I considered (anukoNTini) that You are my refuge (zaraNu) (zaraNanukoNTini); O Lord praised (nuta) by this tyAgarAja! O Lord zrI rAma! For protecting me, I do not find anyone excepting You.

Notes - C4 - dUSiJcina ceDi pOlEru - This is how it is given in the book of TKG. However, in the books of CR and TSV/AKG, this is given as 'dUSiJcina ceDi pOyEru'. From the context, it seems that zrI tyAgarAja asserts that 'those who abuse the Lord out of envy towards true devotees will not be ruined'. However, in the book of CR, an opposite meaning has been taken that 'they will be ruined'. The previous word 'dUSiJcina' - 'even if they abuse', is correctly given in all the books. Therefore, the meaning 'they will not be ruined' is more appropriate. However, if the word 'dUSiJcina' is changed to 'dUSiJci', then 'ceDi pOyEru' may be correct. This needs to be checked. Any suggestions ??? C4 - dUSiJcina ceDi pOlEru - In this regard, the slaying of zizupAla by zrI kRSNa is relevant. Please refer to zrImad bhAgavataM, Book 10, Chapter 74- website - http://www.harekrsna.com/philosophy/associates/demons/dwarka/sisupala.ht m and mahAbhArataM, Book 2, sabhA parva - zizupAla vada parva, Chapter 44 - website - http://www.sacred-texts.com/hin/m02/m02044.htm

kanukoNTini-bilahari

In the kRti 'kanukoNTini zrI rAmuni' - rAga bilahari, zri tyAgarAja exults that he has 'seen' zrI rAma that day.

P kanukoNTini zrI rAmuni nEDu

A ina kulam(a)ndu impugAnu puTTina ilalOna sItA nAyakuni nEDu (kanu)

C bharata lakSmaNa zatrughnulu koluva pavamAna sutuDu pAdamula paTTa dhIrulaina sugrIva pramukhulu vinuti sEya tyAgarAja nutuni nEdu (kanu)

Gist Today, I beheld Lord zrI rAma - the Consort of sItA - born nicely on the Earth in the Solar race. Today I beheld Lord zrI rAma - praised by this tyAgarAja - while (a) bharata, lakSmaNa and zatrughna serving Him, (b) AJjanEya holding His holy feet, and (c) the heroic sugrIva and other important personages singing His praises.

Word-by-word Meaning

P Today (nEDu) I beheld (kanukoNTini) Lord zrI rAma (rAmuni).

A Today (nEDu), I beheld Lord zrI rAma - the Consort (nAyakuni) of sItA - born (puTTina) nicely (impugAnu) on the Earth (ilalOna), in (andu) the Solar (ina) race (kulamu) (kulamandu).

C Today (nEDu) I beheld Lord zrI rAma - praised (nutuni) by this tyAgarAja - while bharata, lakSmaNa and zatrughna (zatrughnulu) serving (koluva) Him, AJjanEya - son (sutuDu) of Wind-God (pavamAna) holding (paTTa) His holy feet (pAdamula), and the heroic (dhIrulaina) sugrIva and other important personages (pramukhulu) singing His praises (vinuti sEya).

Notes - P - In the book of TKG, 'kanulAra nA kAmitambu dIra' is also found as part of pallavi. However, the same is not found in other books. This needs to be checked. Any suggestions ??? A - puTTina - this is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG this is given as 'puTTi'. From the flow of the words, 'puTTina' seems to be more appropriate. This needs to be checked. Any suggestions ??? C - In the book of TKG, the following alternative caraNaM is also given. The caraNa along with meaning is given below. This caraNa is not found in other books.

bharata lakSmaNa zatrughn(A)nilaja bhAskar(A)tmaj(A)ja tanay(A)dulatO dharaN(I)zulu vibhISaNuDu koluva tattvamasi(y)anucu tyAgarAju pADa (kanu)

Today (nEDu) I have beheld Lord zrI rAma together with - bharata, lakSmaNa, zatrughna, AJjanEya - son of Wind God (anilaja) (zatrughnAnilaja), sugrIva - mind-born (Atmaja) of Sun (bhaskara), jAmbavAn - son (tanaya) of brahmA (aja) (bhAskarAtmaja) and others (Adulu) (AdulatO) (tanayAdulatO), as kings - Lords (Izulu) of Earth (dharaNI) (dharaNIzulu) and vibhISaNa (vibhISaNuDu) serve (koluva) and as this tyAgarAja (tyAgarAju) sings (pADa) as (anucu) 'Thou (tvam) Art (asi) That (tat)' (tattvamasi) (tattvamasiyanucu).

The wordings 'tattvamasiyanucu pADa' is very intriguing. 'tat-tvam-asi' is not a mantra which is recited; it is a teaching to the disciple by the preceptor about the nature of Self and the Brahman. When the disciple actually apprehends the truth, the statement would be 'brahmaivAham' or 'aham brahmAsmi' or 'sOham' or 'haMsa'. In this case, zrI tyAgarAja stating that he sings 'tattvamasi' is not very convincing. Therefore, it is presumed that this charana has been superposed by someone misusing the mudra of zrI tyAgarAja.

kanugonu-nAyaki

In the kRti 'kanugonu saukhyamu' - rAga nAyaki, zrI tyAgarAja exults in the vision of the Lord.

p kanugonu saukhyamu kamalajuk(ai)na galgunA

danuja vairiyagu rAmuni

daya galgina(y)atani vinA (kanu)

C tanuv(o)kacO manas(o)kacO tagina vESam(o)kacOn(i)Di janulan(E)cu vAriki jayamaunE tyAgarAju (kanu)

Gist Excepting for those persons who have attained the grace of zrI rAma, is the comfort perceived by this tyAgarAja, attainable even to brahmA? Will those whose body is somewhere and the mind is somewhere else, and who deceive the people by donning garb elsewhere, ever achieve success?

Word-by-word Meaning

P Is the comfort (saukhyamu) perceived (kanugonu) (by me), attainable (galgunA) even by (aina) brahmA - born of Lotus (kamalajuku) (kamalajukaina)?

A Excepting (vinA) for that (those) person (persons) (atani) who has (have) attained (galgina) (galginayatani) the grace (daya) of zrI rAma - the enemy (vairi) (vairiyagu) of demons (danuja), is the comfort perceived (by me), attainable even to brahmA - born of Lotus?

C Will those (vAriki) - whose body (tanuvu) is somewhere (okacO) (tanuvokacO) and the mind (manasu) is somewhere else (okacO) (manasokacO), and who deceive (Ecu) the people (janulanu) (janulanEcu) by donning (iDi) garb (vESamu) elsewhere (okacO) (vESamokacOniDi), ever achieve success (jayamaunE)? is the comfort perceived by this tyAgarAja (tyAgarAju), attainable even to brahmA - born of Lotus?

nI bhajana-nAyaki

In the kRti 'nI bhajana gAna' - rAga nAyaki, zrI tyAgarAja exults in the vision of the Lord.

P nI bhajana gAna rasikula nEn(e)ndu gAnarA rAma

A zrI bhava sarOj(A)san(A)di zacI manO-ramaNa vandya ilalO (nI)

C saguNa nirguNapu nija dabbaralanu SaN-matamula marmam(a)STa siddhula vagalu jUpa santasilla kaNTini var(A)nana tyAgarAja vinuta (nI)

Gist O Lord rAma! O Lord worshipped by lakSmI, Lord ziva, brahmA, indra and others! O Lord with a beautiful face! O Lord praised by this tyAgarAja!

singing Your praises. I do not find anywhere people who enjoy chanting Your names and

As You bestowed on me the vision of (1) truth and falsehood of worship of the Izvara (Lord with attributes) (saguNa) and brahman (without attributes) (nirguNa), (2) the secrets of the six modes of worship, and (3) the aspects of the eight-fold supernatural powers, I beheld (them) exultingly.

Word-by-word Meaning

P O Lord rAma! I (nEnu) do not find (gAnarA) anywhere (endu) (nEnendu) people who enjoy (rasikula) chanting (bhajana) Your names and singing (gAna) Your praises.

A O Lord worshipped (vandya) by lakSmI (zrI), Lord ziva (bhava), brahmA - seated (Asana) in the Lotus (sarOja), indra - delighter (ramaNa) of the heart (manas) (manOramaNa) of zacI (wife of indra) and others (Adi) (sarOjAsanAdi)! O Lord rAma! I do not find anywhere in this World (ilalO) people who enjoy chanting Your names and singing Your praises.

C As You bestowed on me the vision (jUpa) (literally show) of - truth (nija) and falsehood (dabbaralanu) of worship of the Izvara - Lord with attributes (saguNa) and brahman - without attributes (nirguNapu), the secrets (marmamu) of the six modes (SaNmatamula) of worship, and the aspects (vagalu) of the eight-fold (aSTa) (marmamaSTa) supernatural powers (siddhulu) (siddhula), I beheld (kaNTini) (them) exultingly (santasilla); O Lord with a beautiful (vara) face (Anana) (varAnana)! O Lord praised (vinuta) by this tyAgarAja! O Lord rAma! I do not find anywhere people who enjoy chanting Your names and singing Your praises.

Notes - C - nirguNapu nija - this is how it is given in the books of TKG and TSV/ AKG. However, in the books of CR and ATK, this is given as 'nirguNa nijamu'. This needs to be checked. Any suggestions ??? C - SaNmata - Worship of ziva, viSNu, zakti, kumAra (subrahmaNya), gaNapati and sUrya (zaiva, vaiSNava, zAkta, kaumAra, gANapatya and saura- respectively). Please refer to website for more details - http://www.advaita-vedanta.org/avhp/ad_faq.html C - aSTa siddhula - Eight-Fold siddhi - aNiman - become minute as atom; laghiman - extreme lightness; prApti - reach anything (moon with the tip of finger); prAkAmya - irresistible will; mahiman - illimitable bulk; IzitA - supreme dominion; vazitA - subjugating by magic; kAmAvazAyitA - suppressing all desires : Source - Monier's Sanskrit Dictionary. aNiman, laghiman, prApti, prakAmya, mahiman, IzitA and vazitA and garimA - making oneself heavy at will - Source tamizh piGgala nigaNDu. Please also refer to zrImad bhAgavataM, Book 11, Chapter 15 (generally known as uddhava gIta), wherein eight primary siddhis and another 10 secondary siddhis are mentioned. Please also visit website - http://www.srimadbhagavatam.org/canto11/chapter15.html#Text%204-5 Please also refer to Patanjali Yoga Sutras (Chapter 3 - Powers).

C - jUpa santasilla kaNTi - From the words of kRti, it is apparent that the Lord showed zrI tyAgarAja (a) truth and falsehood of formal and formless worship, (2) secrets of six modes of worship and (3) the methods of siddhis. zrI ty AgarAja says that 'as You showed (jUpa) these, I beheld (kaNTini) them joyfully (santasilla). This is how it has been translated in the book of TKG also.

However, in the book of CR and TSV/AKG, it has been translated as 'I have in vain explored fully the saguNa mArga and the nirguNa mArga, truth and falsehood, the six schools and the eight siddhis'. In my humble opinion, the wordings of the kRti do not permit the latter translation. Any suggestions ???

giripai nelakonna-zahAna

In the kRti 'giripai nelakonna' - rAga zahAna, zrI tyAgarAja states that he beheld the Lord.

P giri pai nelakonna rAmuni guri tappaka kaNTi

A parivArulu viri suraTulacE nilabaDi visarucu kosarucu sEvimpaga (giri)

C pulak(A)GkituDai Anand- (A)zruvula nimpucu mATal(A)Da valen(a)ni kalavariJca kani padi pUTala pai kAcedan(a)nu tyAgarAja vinutuni (giri)

Gist I unerringly beheld Lord zrI rAma - praised by this tyAgarAja - established on the hill as His retinue were worshipping Him standing with fans made of flowers, fanning and praying. Finding me in a state of horripilation and eyes brimming with tears of joy and babbling that 'I wanted to talk (to You)', He said that 'I shall take care of You after ten days (or day and nights)'.

Word-by-word Meaning

P I unerringly (guri tappaka) (literally without missing aim) beheld (kaNTi) Lord zrI rAma (rAmuni) established (nelakonna) on the hill (giri pai).

A I unerringly beheld Lord zri rAma established on the hill as - His retinue (parivArulu) were worshipping (sEvimpaga) Him standing (nilabaDi) with fans (suraTulacE) made of flowers (viri), fanning (visarucu) and praying (kosarucu) (literally making persistent demands).

C I unerringly beheld Lord zrI rAma - praised (vinutuni) by this tyAgarAja - established on the hill who - finding (kani) me in a state of horripilation (pulakAGkituDai) and eyes brimming (nimpucu) with tears (azruvula) of joy (Ananda) (AnandAzruvula) and

(to You)', babbling (kalavariJca) that (ani) 'I wanted (valenu) (valenani) to talk (mATalAda)

said that (anu) 'I shall take care (kAcedanu) (kAcedananu) of You after (pai) ten (padi) days (or day and nights) (pUTala)'.

Notes - General - This kRti seems to precede what is stated in the kRti 'paritApamu kani'; in that kRti, zrI tyAgarAja asks the Lord whether He has forgotten about His promise to protect him after 10 days. P - giripai nelakonna - "In 'Skanda Puraana' it is said that one who meditates on 'Suvela Parvatha Rama' (Rama on Mount Suvela) in his last days

will be blessed with a place in the Vaikunta. Since the Swami was aware of this, he meditated upon this Suvela Parvatha Rama and sang this kirtan of 'Giripai nelakonna Ramuni' - Source - http://www.madhuramurali.org/mm/year2001/aug2001/ji_gp2001b.html zrI rAma climbs suvEla mountain and surveys the city of laGkA from that vantage point - vAlmIki rAmAyaNa, yuddha kANDa, Chapter 38 refers. C - padi pUTa - pUTa means a part of the day. Therefore 'padi pUTa' may mean five days also (as given in the Book of CR) if each daytime or night time is taken as one pUTa. However, in the absence of any definite measurement involved, it has been translated as 'ten days'.

ninnu vinA nA madi-navarasakannaDa

In the kRti 'ninnu vinA nA madi' - rAga navarasakannaDa, zrI tyAgarAja sings his ecstasy of finding Lord everywhere.

P ninnu vinA nA madi(y)endu niluvadE zrI hari hari

A kanulaku nI sogas(e)ntO grammi(y)unnadi ganuka (ninnu)

C1 nIdu kathalu vInul(a)ndu niNDi(y)unnadi rAma zrIda nI nAmamu nOTa celagi(y)unnadi ganuka (ninnu)

C2 nEnu(y)ecaTa jUcinanu nIvai(y)unnadi rAma bhAnu vaMza tilaka nIdu bhaktuD(a)nucu pEru ganuka (ninnu)

C3 kapaTamau mATal(e)lla kamman(ai)nadi rAma nA tapamu yOga phalamu nIvE tyAgarAja sannuta (ninnu)

Gist O Lord zrI hari! O Lord rAma! O Bestower of Prosperity! O Most Distinguished of the Solar Dynasty! O Lord well-praised by this tyAgarAja! My mind would not stay on anything other than You. Your charm is very much comfortable to my eyes. Your stories are filled in my ears; Your names are shining on my tongue. Wherever I look, (it appears that) You are there; I have a name as Your devotee. Even all Your (seemingly) cunning words have now turned sweet; You are my penance and the fruit of asceticism.

Word-by-word Meaning

P O Lord zrI hari! O Lord hari! My (nA) mind (madi) would not stay (niluvadE) on anything (endu) (madiyendu) other than (vinA) You (ninnu).

A Your (nI) charm (sogasu) is (unnadi) very much (entO) (sogasentO) pleasurable (grammi) (literally comfortable) (grammiyunnadi) to my eyes (kanulaku); therefore (ganuka), Lord zrI hari! O Lord hari! My mind would not stay on anything other than You.

C1 O Lord rAma! Your (nIdu) stories (kathalu) are (unnadi) filled (niNDi) (niNDiyunnadi) in (andu) my ears (vInulu) (vInulandu); O Bestower of Prosperity (zrI-da)! Your (nI) names (nAmamu) are (unnadi) shining (celagi) (celagiyunnadi) on my tongue (nOTa) (literally mouth); therefore (ganuka), O Lord zrI hari! O Lord hari! My mind would not stay on anything other than You.

C2 O Lord rAma! Wherever (ecaTa) I (nEnu) (nEnecaTa) look (jUcinanu), (it appears that) You (nivai) are there (unnadi) (nIvaiyunnadi); O Most Distinguished (tilaka) of the Solar (bhAnu) Dynasty (vaMza)! I have a name (pEru) as (anucu) Your (nIdu) devotee (bhaktuDu) (bhaktuDanucu); therefore (ganuka), O Lord zrI hari! O Lord hari! My mind would not stay on anything other than You.

C3 O Lord rAma! Even all (ella) Your (seemingly) cunning (kapaTamau) words (mATalu) (mATalella) have now turned (ainadi) sweet (kammani) (kammanainadi); O Lord well-praised (sannuta) by this tyAgarAja! You (nIvE) are my (nA) penance (tapamu) and the fruit (phalamu) of asceticism (yOga); O Lord zrI hari! O Lord hari! My mind would not stay on anything other than You.

Notes - P - madiyendu - This is how it is given in all the books other than that of TKG, wherein it is given as 'madendu'; in my humble opinion, 'madi'+'endu' cannot be joined as 'madendu' but as 'madiyendu' only. Any suggestions ??? A - grammiyunnadi -The basic word seems to be 'gammu'. Though generally 'r' is added freely in Telugu - as 'grammu', it is not clear whether the same is true in this case also.

nanu pAlimpa-mOhanaM

In the kRti 'nanu pAlimpa naDaci' - rAga mOhanaM, zrI tyAgarAja describes ecstatically how he beheld the Lord. .

P nanu pAlimpa naDaci vaccitivO nA prANa nAtha

A vanaja nayana mOmunu jUcuTa jIvanam(a)ni nenaruna manasu marmamu telisi (nanu)

C sura pati nIla maNi nibha tanuvutO uramuna mutyapu sarula cayamutO karamuna zara kOdaNDa kAntitO dharaNi tanayatO tyAgarAj(A)rcita (nanu)

Gist

O Lord of my Life-breath! O Lotus Eyed! O Lord of celestials! O Lord worshipped by this tyAgarAja! Did You come by foot in order to protect me? Knowing the secret of my mind that beholding Your face is my livelihood, did You kindly come by foot in order to protect me? With (a) a body resembling sapphire, (b) a number rows of pearls on the chest, (c) the splendour of bow kOdaNDa and arrows in Your hands, and (d) sItA, did You come by foot in order to protect me?

Word-by-word Meaning

P O Lord (nAtha) of my Life-breath (prANa)! Did You come (vaccitivO) by foot (naDaci) in order to protect (pAlimpa) me (nanu)?

A O Lotus (vanaja) Eyed (nayana)! Knowing (telisi) the secret (marmamu) of my mind (manasu) that (ani) beholding (jUcuTa) Your face (mOmunu) is my livelihood (jIvanamu) (jIvanamani), O Lord of my Life-breath! did You kindly (nenaruna) come by foot in order to protect me?

C O Lord (pati) of celestials (sura)! With - a body (tanuvutO) resembling (nibha) sapphire (nIla maNi),

(uramuna), a number (cayamutO) rows (sarula) of pearls (mutyapu) on the chest

hands (karamuna), and the splendour (kAntitO) of bow kOdaNDa and arrows (zara) in Your

sItA - daughter (tanaya) (tanayatO) of Earth (dharaNi), O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! O Lord of my Life-breath! did You come by foot in order to protect me?

Notes :- P - nAtha - this is how it is given in all the books other than that of TKG, wherein it is given as 'nAthA'. This needs to be checked. Any suggestions ??? A - mOmunu - This is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, it is given as 'mOmuna'. As 'mOmunu' is the correct word in the context, the same has been adopted. Any suggestions ???

kOri vaccitinayya-bilahari

In the kRti 'kOri vaccitinayya' - rAga bilahari, zrI tyAgarAja states that he has come seeking only Lord's grace.

P kOri vaccitin(a)yya kOdaNDapANi ninu nE

A sUri vinuta(y)entO sundara mUrtiv(a)nucu (kOri)

C1 cittamunaku nI kRpa vittam(a)nucu cAla (kOri)

C2 meNDu guNamulacE niNDukonnAvaT(a)Jcu (kOri)

C3 rAj(A)dhi rAja tyAga- rAja nuta carita (kOri)

Gist O Lord kOdaNDapANi! O Lord well-praised by bRhaspati! O Overlord of Kings! O Lord whose exploits (or conduct) have (has) been praised by this tyAgarAja! I have come seeking You. Considering that You are very handsome, I have come seekingYou. Considering that Your grace is the greatest wealth for my mind, I have come seeking You very much. That You are stated to be filled with abundant virtues, I have come seeking You.

Word-by-word Meaning

P O Lord (ayya) kOdaNDapANi (literally wielder of kOdaNDa)! I (nE) have come (vaccitini) (vaccitinayya) seeking (kOri) You (ninu).

A O Lord well-praised (vinuta) by bRhaspati (sUri)! Considering that (anucu) You are very (entO) handsome (sundara mUrtivi) (mUrtivanucu), O Lord kOdaNDapANi! I have come seekingYou.

C1 Considering that (anucu) Your (nI) grace (kRpa) is the greatest wealth (vittamu) (vittamanucu) for my mind (cittamunaku), O Lord kOdaNDapANi! I have come seeking You very much (cAla).

C2 That (aJcu) You are stated to be filled with (niNDukonnAvaTa) (niNDukonnAvaTaJcu) abundant (meNDu) virtues (guNamulacE), O Lord kOdaNDapANi! I have come seeking You.

C3 O Overlord (adhi rAja) of Kings (rAja) (rAjAdhi)! O Lord whose exploits or conduct (carita) have (has) been praised (nuta) by this tyAgarAja! O Lord kOdaNDapANi! I have come seeking You.

Notes - P - sUri - this also means 'learned person'. This word occurs in Dikshitar Krits also as 'sUri jana' where the meaning derived is 'celestials'. However, as the word given here is in singular, it has been translated as 'bRhaspati'. Please refer to the website for synonyms of various planets - http://www.brihaspati.net/hora_sara.htm

A - entO sundara - this is how it is given in all the books other than that of TKG, wherein it is given as 'entO nIvu sundara'. This needs to be checked. Any suggestions ??? A - mUrtivanuJcu - this is how it is given in the books of TKG and TSV/ AKG. However, in the books of CR and ATK, this is given as 'mUrtivaTaJcu'. This needs to be checked. Any suggestions ???

dorakunAyiTuvaNTi-bilahari

In the kRti 'dorakunAyiTuvaNTi' - rAga bilahari, zrI tyAgarAja considers himself to be very fortunate to serve the Lord.

P dorakunA(y)iTuvaNTi sEva

A dorakunA alpa tapam(o)nariJcina bhU- sura varulakun(ai)na surulak(ai)na (dorakunA)

C1 tumburu nAradulu suguNa kIrtanambulan(A)lApamu sEyaga ambarISa mukhyulu nAmamu sEyaga jAjulu pai callaga bimb(A)dharulagu sura vAra(y)ali vENulu nATyamul(A)Daga ambuja bhava pAk(A)rul(i)rugaDalan- (a)nvaya birud(A)vaLini pogaDaga ambara vAsa satulu kara kaGkaNambulu ghallani visaraga maNi hArambulu kadalagan(U)cE phaNi talpambuna nelakonna harini kanugona (dorakunA)

C2 marakata maNi sannibha dEhambuna merugu kanaka cElamu zObhilla caraNa yuga nakh(A)vaLi kAntulu canduru pillalanu gEra vara nUpuramu veluga kara yugamuna vajrapu bhUSaNamulu meraya uramuna muktA hAramulu mariyu(n)- ucitamaina makara kuNDalambulu ciru navvulu kala vadanambuna muGgurul(a)ddampu kapOlamu muddu kuriyu divya phAlambuna tilakamu merayu bhuvi lAvaNya nidhini kana (dorakunA)

C3 tAmasa guNa rahita munulaku pogaDa taramu gAkanE bhramasi nilvaga zrImat kanakapu tOTla paini celuv(o)nda koluv(u)NDaga kAmita phala dAyakiyau sItA kAntuni kani(y)uppoGgaga rAma brahma tanayuDau tyAga- rAju tA pADucun(U)caga rAmuni jagad(u)ddhAruni sura ripu bhImuni triguN(A)tItuni pUrNa kAmuni cinmaya rUpuni sad-guNa dhAmuni kanulAra madini kanugona (dorakunA)

Gist Is it possible to be blessed with a service like this? Is it possible to be blessed with a service like this even to those best of brAhmaNas who have performed meagre penance or even to the celestials? Is it possible to be blessed with a service of rocking the Lord hari - reclining on the couch of zESa and to behold Him as the diamond-studded necklaces (on the chest of the Lord) sway (a) as tumburu - King of celestial musicians, sage nArada and others perform exposition of the songs extolling the virtues of the Lord, (b) as fragrant malli flowers are showered on the Lord while sage ambarISa and other great devotees chant Lord's names, (c) as the celestial dancers with red bimba fruit like lips - having black braids - dance, (d) as brahmA and indra, standing on both sides of the Lord, extol the list of appellations of the race, and (e) as the celestial damsels fan the Lord to the sweet chime of the bracelets in their hands?

Is it possible to be blessed with a service like this to behold the World's treasure of beauty - (a) as the lustrous golden-hued garments on the emerald like body sparkle, (b) as the glow of rows of nails of the holy feet of the Lord puts to shame moon-lings, (c) as the holy anklet shine, (d) as diamond-studded ornaments shine in His arms, and (1) with pearl necklaces on the broad chest, (2) also with most appropriate dolphin shaped ear-rings, (3) with the curls of hair on the smiling face, (4) with the mirror-like cheeks, and (5) with the sacred mark shining on the charming holy forehead? Is it possible to be blessed with a service like this to behold in the mind to one's heart's content Lord rAma - (a) the upholder of Universe, (b) the terror of the enemies of celestials, (c) One beyond the three qualities, (d) One whose desires are accomplished, (e) who is of the form of the nature of consciousness, and (f) the abode of great virtues - (1) as extolling the Lord being beyond the capacity of even the sages devoid of the quality of inertia, they are stunned, (2) as the Lord is in audience beautifully on the superior golden cradle, (3) as sItA - bestower of fruits of desires of devotees - swells beholding Her consort, and (4) as this tyAgarAja - son of zrI rama brahma - rocks the cradle while he is singing?

Word-by-word Meaning

P Is it possible to be blessed with (dorakunA) a service (sEva) like this (ituvaNTI) (dorakunAyiTuvaNTi)?

A Is it possible to be blessed with (dorakunA) a service like this even (aina) to those best of (varulakaina) brAhmaNas (bhU-sura) who have performed (onariJcina) meagre (alpa) penance (tapamunu) (tapamunonariJcina) or even (aina) to the celestials (surulaku) (surulakaina)?

C1 Is it possible to be blessed with a service of rocking (UcE) the Lord hari (harini) - reclining (nelakonna) (literally established) on the couch (talpambuna) of zESa - the serpent (phaNi) - and to behold (kanugona) Him as the diamond- studded (maNi) necklaces (hArambulu) (on the chest of the Lord) sway (kadalaga) while - tumburu - King of celestial musicians, sage nArada and others (nAradulu) perform exposition (AlApamu sEyaga) of the songs (kIrtambulanu) (kIrtanambulanAlApamu) extolling the virtues (suguNa) of the Lord, fragrant malli flowers (jAjulu) are showered (callaga) on (pai) the Lord while sage ambarISa and other great devotees (mukhyulu) chant Lord's names (nAmamu sEyaga), the celestial (sura) dancers (vAra) with red bimba fruit like lips (adhara) (bimbAdharalagu) - having black (ali) (literally bee-like) (vArayali) braids (vENulu) - dance (nATyamulu ADaga) (nATyamulADaga), brahmA - abiding (bhava) in Lotus (ambuja) and indra - enemy (ari) of demon pAka, standing on both sides (irugaDalanu) of the Lord, extol (pogaDaga) the list (AvaLini) of appellations (birudu) (birudAvaLini) of the (Solar) race (anvaya) (pAkArulirugaDalananvaya), and the celestial (ambara vAsa) damsels (satulu) fan (visaraga) the Lord to

(kara)? the sweet chime (ghallani) of the bracelets (kaGkaNambulu) in their hands

C2 Is it possible to be blessed with a service like this to behold (kana) the World's (bhuvi) treasure (nidhini) of beauty (lAvaNya) - as the lustrous (merugu) golden-hued (kanaka) garments (cElamu) on

(zObhilla), the emerald (marakata maNi) like (sannibha) body (dEhambuna) sparkles

as the glow (kAntulu) of rows (AvaLi) of nails (nakha) (nakhAvaLi) of the holy feet (caraNa yuga) of the Lord puts to shame (gEra) moon-lings (canduru pillalanu) (literally litter of moon), as the holy (vara) anklet (nUpuramu) shine (veluga), as diamond-studded (vajrapu) ornaments (bhUSaNamulu) shine (meraya) in His arms (kara yugamuna), and with pearl (muktA) necklaces (hAramulu) on the broad chest (uramuna), also (mariyu), with most appropriate (ucitamaina) (mariyunucitamaina) dolphin (makara) shaped ear-rings (kuNDalambulu),

face (vadanambuna), with the curls of hair (muGgurulu) on the smiling (ciru navvulu kala)

with the mirror-like (addampu) (muGguruladdampu) cheeks (kapOlamu), and as the sacred mark (tilakamu) shines (meraya) on the charming (muddu kuriyu) (literally charm oozing) holy (divya) forehead (phAlambuna)?

C3 Is it possible to be blessed with a service like this to behold (kanugona) in the mind (madini) to one's heart's content (kanulAra) (literally to the eyes' content) Lord rAma (rAmuni) - the upholder (uddhAruni) of Universe (jagat) (jagaduddhAruni), the terror (bhImuni) of the enemies (ripu) of celestials (sura), One beyond (atItuni) the three qualities (tri-guNa) (triguNAtItuni), One whose desires (kAma) (kAmuni) are accomplished (pUrNa), who is of the form (rUpuni) of the nature of consciousness (cin-maya), and the abode (dhAmuni) of great virtues (sad-guNa) as extolling (pogaDa) the Lord being beyond the capacity (taramu gAkanE) of even the sages (munulaku) devoid (rahita) of the quality (guNa) of inertia (tAmasa), they (sages) are stunned (bhramasi nilvaga), as the Lord is in audience (koluvu uNDaga) (koluvuNDaga) beautifully (celuvonda) on (paini) the superior (zrImat) golden (kanakapu) cradle (toTla), as sItA - bestower (dAyakiyau) of fruits (phala) of desires (kAmita) of devotees - swells (uppoGgaga) beholding (kani) (kaniyuppoGgaga) Her consort (kAntuni), as this tyAgarAja (tyAgarAju) - son (tanayaDau) of zrI rama brahma - rocks (Ucaga) the cradle while he (tA) is singing (pADucunu) (pADucunUcaga)?

Notes - C1 - kIrthanambula - This is how it is given in all the books other than that of TKG, wherein it is given as 'saMkIrtanambula'. This needs to be checked. Any suggestions ??? C1 - tumburu - King of gandharva - celestial musicians C1 - jAjula - tamizh - jAdi malli C1 - ali vEnulu - the braids whose colour resembles black bee. C1 - bimba - tamizh kOvaippazhaM C1 - pAkAri - This relates to amRta mantana (churning of the milk- ocean for nectar). After the nectar was given to dEvas only, a fight broke out between dEvas and asuras. In the battle indra killed the asura pAka. (zrImad bhAgavatam - Book 8 : 10). C1 - kaGkaNambulu ghallani visaraga - This is how it is given in all the books. However, in the present context, 'ghallana' would be appropriate - not 'ghallani'. This needs to be checked. Any suggestions ??? C2 - canduru pillalu - zrI tyAgarAja states the each nail of Lord's feet resembles a small moon. C3 - rama brahma - zrI tyAgarAja's father's name.

orulanADu-zuddhasAvEri

In the kRti 'orulanADukOvalasinadEmi' - rAga zuddha sAvEri, zrI tyAgarAja states that it is no use blaming others when You do not have pity on me.

P orulan(A)DukOvalasinad(E)mi parama pAvana zrI rAma

A paritApamu tALaka moral(i)DagA karuNa lEka nIvE nanu jUDaga (orula)

C1 maJcivAri sahavAsamu bAsi koJcepu narula koraku nuti jEsi eJcina kAryamu kUDani gAsi sahiJcak(u)NDeD(i)di nA pEru vAsi (orula)

C2 rAzi(y)anucu narulanu cE pUni vAsiy(u)NDeD(i)di bhavAni Aza priya nE mundu rAni jEsina karmam(a)nukOvale kAni (orula)

C3 dEva tyAgarAja vinuta sanaka bhAvanIya raghu kula tilaka I varakunu nAdu tanu(v)alayaga nIvE telusukOvale gAka (orula)

Gist O Supremely Sacred Lord zrI rAma! O Lord dear to Lord ziva - one who loves bhavAni! O Lord well-praised by this tyAgarAja! O Most Eminent of raghu dynasty cherished or held dear by sage sanaka! Why should I blame anyone else? Being unable to bear the misery, when I appeal, even if You look at me without having compassion, why should I blame anyone else? Having abandoned the company of good people, and having extolled petty people in order to obtain wants from them, and yet, as desired tasks could not be accomplished, I am unable to bear the grief - this is the luck of my name; why should I blame anyone else? Considering it to be my fate, I remain satisfied relying on people; I should only assume this to be the actions done by me, the effects of which have not yet manifested; why should I blame anyone else? As my body is languishing till now, You Yourself should know; therefore, why should I blame anyone else?

Word-by-word Meaning

P should I O Supremely (parama) Sacred (pAvana) Lord zrI rAma! Why (Emi) blame (orulanADukOvalasinadEmi)? (ADukOvalasinadi) anyone else (orulanu)

A Being unable to bear (tALaka) the misery (paritApamu), when I appeal (moraliDagA), even if You (nIvE) look (jUDaga) at me (nanu) without having (lEka) compassion (karuNa), O Supremely Sacred Lord zrI rAma! why should I blame anyone else?

C1 Having abandoned (bAsi) the company (sahavAsamu) of good people (maJcivAri), and having extolled (nuti jEsi) petty (koJcepu) people (narula) in order to obtain wants (koraku) from them, and yet, as desired (eJcina) (jEsiyeJcina) tasks (kAryamu) could not be accomplished (kUDani), I am (uNDeDu) unable to bear (sahiJcaka) (sahiJcakuNDeDu) the grief (gAsi) - this (idi) (sahiJcakuNDeDidi) is the luck (vAsi) of my (nA) name (pEru); O Supremely Sacred Lord zrI rAma! why should I blame anyone else?

C2 Considering (anucu) it to be my fate (rAzi) (rAziyanucu), I remain (uNDeDu) satisfied (vAsi) relying (cE pUni) on people (narulanu); O Lord dear (priya) to Lord ziva - one who loves (Aza) bhavAni! I should only (kAni) assume (anukOvale) this (idi) (vAsiyuNDeDidi) to be the actions (karma) (karmamanukOvale) done (jEsina) by me (nE), the effects of which have not yet manifested (mundu rAni); O Supremely Sacred Lord zrI rAma! why should I blame anyone else?

O Lord (dEva) well-praised (vinuta) by this tyAgarAja! O Most Eminent (tilaka) (literally mark on fore-head) of raghu dynasty (kula) cherished or held C3

dear (bhAvanIya) by sage sanaka - mind-born son of brahma! As my (nAdu) body (tanuvu) is languishing (alayaga) (tanuvalayaga) till now (I varakunu) (tilakayI), You Yourself (nIvE) should know (telusukOvale); therefore (gAka), O Supremely Sacred Lord zrI rAma! why should I blame anyone else?

Notes - General - caraNas 1 and 2 are very difficult to translate because the context is not known and wordings are very terse. If there are any errors, kindly excuse me. Please intimate me the correct meaning. C1 - pEru vAsi - this is a method of cursing oneself that 'my name is unlucky'. C2 - this caraNa is not found in the book of Shri TSV/AKG. C2 - rAziyanucu narulanu cE pUni vAsiyuNDeDu - the meaning of this phrase is not clear. In the book of Shri CR, it is translated as 'luck will come to man accordingly as fate takes him'. However, this is not entirely satisfying because the construction of words make it difficult to render such a meaning. Any suggestions ??? C2 - mundu rAni karmamu - karma not yet manifested - karma is of three types - "Sanchita, Agami and Prarabdha. Sanchita Karma is the store of the effects or the impressions of all the actions performed by an individual in his countless previous births. All these effects of actions have to be experienced by the individual in different bodies. An action or a group of actions out of the Sanchita Karma, which can be experienced only under some particular conditions, is allotted to a particular body for the sake of experience in those conditions demanded by this special effect or group of effects of an action or actions. This allotted portion is called Prarabdha. The Agami Karma consists of actions performed by the individual through a particular body or the mind which will bear fruit in future." Source - www.swami-krishnananda.org/mundak/The%20Mundaka%20Upanishad%20by %20Swami%20Krishnananda.doc C2 - bhavAni Aza priya - though this has been translated as 'Dear to Lord ziva', the word 'Aza' is confusing. Any suggestions ???

nIkevari bOdhana-zuddhasAvEri

In the kRti 'nIkevari bOdhana' - rAga zuddha sAvEri, zrI tyAgarAja asks Lord zrI rAma why he has all of sudden become cross with him - has someone told the Lord something against him?

P nIk(e)vari bOdhana

A sAkEta rAma san-muni stoma (nI)

C kalakalam(a)ni nAtO palukak(u)nnAvu talapu vEr(ai)nadi tyAgarAja vinuta (nI)

Gist O Lord zrI rAma of ayOdhya! O Lord eulogized by great sages! O Lord praised by this tyAgarAja! Whose instigation to you against me? You are not talking to me cheerfully; Your thoughts (now) seem to be different.

Word-by-word Meaning

P Whose (evari) instigation (bOdhana) to you (nIku) (nIkevari) against me?

A O Lord zrI rAma of ayOdhya (sAkEta)! O Lord eulogized (stoma) by great sages (san-muni)! Whose instigation to you against me?

C You are (unnAvu) not talking (palukaka) (palukukunnAvu) to me (nAtO) cheerfully (kalakalamani); Your thoughts (talapu) (now) seem to be (ainadi) different (vEru) (vErainadi); O Lord praised (vinuta) by this tyAgarAja! Whose instigation to you against me?

nE pogaDakuNTE-dEziyatODi

In the kRti 'nE pogaDakuNTE' - rAga dEsika tODi (or varALi), zrI tyAgarAja asks Lord, what difference will it make to You whether I praise You or not; that is why You ignore me.

P nE pogaDak(u)NTE nIk(E)mi kodavO nI manasu delise gadarA O rAma

A prApu gala zuka sanaka prahlAda nArada paramEza rudr(A)di bhaktul(a)rcimpaga (nE)

C bhujiyimpa beTTa sati budhulu sAmAjikulu bhajiyimpa sOdarulu pavana sUnuD (a)ja biDauj(A)di sural(A)ptul(ai)nAru nIraja nayana zrI tyAgarAja nuta bAluDagu (nE)

Gist

O Lord rAma! O Lotus Eyed! O Lord praised by this tyAgarAja! If I do not extol You, how does it matter to You? Haven't I understood Your mind? When devotees like zuka, sanaka, prahlAda, nArada, rudra - Himself the Great Lord - and others having Your support are there to worship You, if I do not extol You, how does it matter to You? Your wife is there to serve food and look after You; wise men and men of society are there to worship You; Your brothers, AJjanEya, brahmA, indra and other celestials have become Your friends; if a small boy (like me) does not extol You, how does it matter to You?

Word-by-word Meaning

P O Lord rAma! If I (nE) do not (uNTE) extol (pagaDaka) (pogaDakuNTE) You, how (Emi) does it matter (kodavO) (literally dearth) to You (nIku) (nIkEmi)? Haven't (gadarA) I understood (delise) Your (nI) mind (manasu)?

When devotees (bhaktulu) like zuka, sanaka, prahlAda, nArada, rudra who is Himself the Great (parama) Lord (Iza) (paramEza), and others (Adi) A

(rudrAdi) having (gala) Your support (prApu) are there to worship (arcimpaga) (bhaktularcimpaga) You, O Lord rAma! If I do not extol You, how does it matter to You? Haven't I understood Your mind?

C Your wife (sati) is there to serve food (bhujiyimpa) (literally feed) and look after (beTTa)You; wise men (budhulu) and men of society (sAmAjikulu) are there to worship (bhajiyimpa) You; Your brothers (sOdarulu), AJjanEya - son (sUnuDu) of wind-God (pavana), brahmA (aja) (sUnuDaja), indra (biDauja) and other (Adi) (biDaujAdi) celestials (surulu) have become (ainAru) Your friends (Aptulu) (surulAptulainAru); O Lotus (nIraja) Eyed (nayana)! O Lord praised (nuta) by this tyAgarAja! O Lord rAma! if a small boy (bAluDagu) (like me) does not extol You, how does it matter to You? Haven't I understood Your mind?

Notes - P - delise - this is how it is given in the books of CR and TSV/AKG. However, in the TKG, this is given as 'delisi'. In view of the ensuing word 'gadarA', the word 'delise' has been adopted here. Any suggestions ??? A - paramEza rudra - As these two words mean same - Lord ziva, 'paramEza' has been taken as an epithet of rudra. Any suggestions ??? A - rudra - Eleven (EkAdaza) rudra - (1)Kapali (2) Pingala (3) Bhima (4) Virupakhsha (5) Bilohita (6) Shashtha (7) Ajapada (8) Ahirbudhanya (9) Sambhu (10) Chanda (11) Bhava C - beTTa - this word has numerous meanings. This may be added to the previous word 'bhujiyimpa' or used separately. Here this word has been taken separately to mean 'look after'. Any suggestions ???

nE mora beTTitE-rUpavati

In the kRti 'nE mora beTTitE' - rAga rUpavati, zrI tyAgarAja asks the Lord as to why He feels vexed when he grumbles in his own mind.

P nE mora beTTitE madilOna

nIk(A)yAsamu(y)ElarA

A I mAnav(A)dhamulanu kOri ella vArala valEn(u)NDankanu (nE)

C tapam(o)kaTi(y)onara jEsitinO dAnamb(o)kaTi(y)aDigitinO kapaT(A)tmuDai palikitinO kali hara tyAgarAja nuta (nE)

Gist O Lord who subdues the (effects) of kali! O Lord praised by this tyAgarAja! Instead of being like other people beseeching these vilest of men, if I grumble within my mind, why should You be annoyed? Did I perform any penance (to get Your boons)? or did I entreat You for any gift? or did I say anything becoming cunning minded?

Word-by-word Meaning

P O Lord! If I (nE) grumble (mora beTTitE) (literally complain) within my mind (madi 1Ona) why (ElarA) should You (nIku) be annoyed (AyAsamu) (nIkAyAsamElarA)?

A Instead of being (uNDakanu) like (valEnu) (valEnuNDakanu) other people (ella vArala) beseeching (kOri) these (I) vilest (adhamulanu) of men (mAnava) (mAnavAdhamulanu), if I grumble within my mind, why should You be annoyed?

C Did I perform (onara jEsitinO) any (okaTi) penance (tapamu) (tapamokaTiyonara) (to get Your boons)? or did I entreat (aDigitinO) You for any (okaTi) gift (dAnambu) (dAnambokaTiyaDigitinO)? or did I say (palikitinO) anything (kapaTAtmuDai)? becoming cunning minded

O Lord who subdues (hara) the (effects) of kali! O Lord praised (nuta) by this tyAgarAja! why should You be annoyed, if I grumble within my mind?

nIvE kannaDa-saurASTraM

In the kRti 'nIvE kannaDa' - rAga saurASTraM, zrI tyAgarAja pleads with Lord not to neglect him.

P nIvE kannaDa jEsitE nE- (n)evaritO delpudun(a)yya

A bhAv(A)bhAva mah(A)nubhAva zrI rAmacandra bhAva janaka nA bhAvamu telisiyu (nIvE)

C1 kOrina kOrikal(I)DErun(a)nucunu ninnu ArAdhiJcina nannu(y)AraDi peTTuTa mEra gAdu nAdu nEram(E)mi nann- (E)lukOrA(y)I lOkamuna(n)iGka (nIvE)

C2 bhaktilO zrI rAma bhakti mEl(a)ni ziva zakti santatamu viraktitO nuti jEya

zakti jUci nija bhaktulu pogaDaga vyaktuni jUci(y)Asakti kaligenu (nIvE)

C3 patita pAvana sammatamuna sujana saGgati sEyuTaku sama rahita rAma nAmamu satamu sEya nI vratamu kOritini gAni nata janaka kul(A)bja hita tyAgarAjunipai (nIvE)

Gist O Being and Non-Being! O The Great One! O Lord zrI rAmacandra! O Father of cupid! O Redeemer of the fallen! O Sun of Your dynasty! Even after knowing my state of mind, if You disregard me, to whom shall I complain? I worshipped You with the hope that the desires I cherished would be fulfilled; it is not proper to slight me; what is my fault? please govern me; in this World, even now, if You disregard me, to whom shall I complain? Considering that, of devotion (to Gods), the devotion to zrI rAma is superior, Lord ziva and pArvati, becoming indifferent (to everything else), ever praise You; true devotees extol You looking at Your might; (but) beholding Your personality, attachment towards You developed in me. In order to have association of virtuous people, I only sought Your whole- hearted command to ever chant the peerless names of rAma; if You disregard this devoted tyAgarAja, to whom shall I complain?

Word-by-word Meaning

P O Lord (ayya)! if You (nIvE) disregard (kannaDa jEsitE) me, to whom (evaritO) shall I (nEnu) (nEnevaritO) complain (delpudunu) (literally inform) (delpudunayya)?

A O Being and Non-Being (bhAvAbhAva)! O The (mahAnubhAva)! O Lord zrI rAmacandra! Great One

O Father (janaka) of cupid (bhAva)! Even after knowing (telisiyu) my (nA) state of mind (bhAvamu), if You disregard me, to whom shall I complain?

C1 It is not (gAdu) proper (mEra) to slight (AraDi peTTuTa) me (nannu) (nannuyAraDi) who - worshipped (ArAdhiJcina) You (ninnu) with the hope (anucunu) (literally thinking) that the desires (kOrikalu) I cherished (kOrina) would be fulfilled (IDErunu) (kOrikalIDErunanucunu); what (Emi) is my (nAdu) fault (nEramu)? please govern (ElukOrA) me (nannu); in this (I) (nannElukOrAyI) World (IOkamunanu), even now (iGka) (lOkamunaniGka), if You disregard me, to whom shall I complain?

C2 Considering (ani) that, of devotion (to Gods) (bhaktilO), the devotion (bhakti) to zrI rAma is superior (mElu) (mElani), while Lord ziva and pArvati (zakti), becoming indifferent (viraktitO) (to everything else), ever (santatamu) praise (nuti jEya) You, and (while) the true (nija) devotees (bhaktulu) extol (pogaDaga) You looking at (jUci) Your might (zakti), (but) beholding (jUci) Your personality (vyaktini), attachment (Asakti) (jUciyAsakti) towards You developed (kaligenu) (literally happened) in me; therefore, if You disregard me, to whom shall I complain?

C3 O Redeemer (pAvana) of the fallen (patita)! In order to have (sEyuTaku) association (saGgati) of virtuous people (sujana), I only (gAni) sought (kOritini) Your (nI) whole-hearted (sammatamuna) command (vratamu) to ever (satamu) chant (sEya) the peerless (sama rahita) names (nAmamu) of rAma; O Sun - the benefactor (hita) of Lotus (abja) - of the dynasty (kula) (kulAbja) of Your father (janaka)! if You disregard this devoted (nata) tyAgarAja (tyAgarAjunipai), to whom shall I complain?

Notes - P - kannaDa - In the books of TKG, ATK and TSV/AKG this word is given as 'kanneDa' and translated as 'disregard'; but, as per Telugu Dictionary, the word 'kannaDa' means 'disregard'. However, in the book of CR, this is given as 'nanneDa' and the meaning derived is 'abandon'. This needs to be checked. Any suggestions ???

A - bhAvAbhAva - Being and Non-Being - The following verse from tirumandiraM is relevant (Book quoted under references) -

illan2u mallan2 uLan2allan2 emmiRai kalladu neJjaM piLandiDuM kAtciyan2 tollaiyan2 tUyan2 tuLakkilan2 tUymaNi collaruJcOdi toDarndu nin2RAn2E (3015)

He is and He is not; my Lord; Break Your stony heart and there He is; Ancient is He, Pure is He, Constant is He, Pure Gem is He; He is Light beyond speech, Interminable is He. (Translation by Dr. B Natarajan)

A - bhAvAbhava - bhAvAbhAva vivarjitAyai nama: - One of the names of Mother given in 'lalitA sahasranAmaM' (680) - Salutations to Her who is beyond being and non-being. A - bhAvAbhAva - According to the Telugu Dictionary (given in the references) bhAvabhavuDu - means 'one who exists in the heart - ie cupid': I think that this is not word meant here C2 - bhaktilo zrI rAma bhakti mElani - The reference to Lord ziva and zakti is from phalazRti of viSNu sahasranAmaM where dEvi pArvathi asks Lord ziva the means for hearing the thousand(s of) names of viSNu recited by the learned every day. The Lord ziva replies that simple repetition of the name of 'rAma' would be equal to reciting viSNu sahasranAmaM. C2 - jUciyAsakti - This is now it is given in the book of TKG. However, in all other books this is given as 'jUcinAsakti'. As the word is required to be split as 'jUci+Asakti', the correct joining would 'jUciyAsakti'. This needs to be checked. Any suggestions ??? C3 - sammatamuna - whole-hearted - Though this has been attached to 'command' of Lord, it is possible to attach the word to the 'desire' of tyAgarAja also. Any suggestions ??? C3 - vratamu - generally, this word means 'vow'. In the present context, this word 'vow' does not convey the menaing adequately. Therefore, the meaning 'command' has been adopted. Any suggestions ??? C3 - satamu - this is how it is given in all books other than that of TKG, wherein it is given as 'satatamu'. 'satamu' and 'satatamu' means same. This needs to be checked. Any suggestions ??? C3 - nata janaka kula abja hita - This is how it is given in all the books. In the book of TKG, this has been taken as two epithets 'like father to the

devotees' and 'Sun of solar race'. One of the meanings of 'ka' is 'Sun'; 'abja hita' may mean 'Sun' - not 'moon' because there is no word to indicate 'ocean' along with 'race'. Therefore, this has been split as 'janaka kula abja hita' meaning 'the Sun of his (janaka) race'. 'nata' has been taken as an epithet of 'tyAgarAja'. The word 'janaka' may not be taken to mean 'Kinga janaka' but only 'father'. Any suggestions ???

nEramA rAma-saurASTraM

In the kRti 'nEramA rAma rAma' - rAga saurASTraM, zrI tyAgarAja pleads with Lord not to be cross with him for no fault of his.

P nEramA rAma rAma nIk(i)di nIraj(A)kSa nA jIv(A)dhAra

A mAra kOTi saundaryamunu kani madilOna sunta maraci(y)uNTE (nEramA)

C kOri kOri nIdu koluvu sEyu vELa sAramaina pada sArasamula poGgAra jUci(y)uramuna(n)uJcudAmO kanulan(o)ttudAmO(y)ani kUrimini brahm(A)nandam(a)nducunu konta mai maraci(y)uNTini kAni tArak(A)dhip(A)nana pAvana sItA nAyaka zrI tyAgarAjunipai (nEramA)

Gist O Lotus Eyed! O the Prop of my Livelihood! O Moon Faced! O Lord who is ever Holy! O Consort of sItA! Alas! do You consider this to be a fault? Having beheld Your beauty, which is equal to that of a crore cupids, if I remained entranced in my mind for a little while, do You consider it to be a fault? When I was performing service to You, after much yearning, having beheld exultingly Your nectarine Lotus Feet, pondering whether I should seat them (Your feet) in my chest or whether I should press them to my eyes, and (in that process), lovingly experiencing the Supreme bliss, I but remained in that state for some time having lost bodily consciousness; do You consider this to be a fault on the part of this tyAgarAja?

Word-by-word Meaning

P Alas (rAma rAma)! O Lotus (nIraja) Eyed (akSa) (nIrajAkSa)! O the Prop (AdhAra) of my Livelihood (jIva)! do You (nIku) consider this (idi) to be a fault (nEramA)?

A Having beheld (kani) Your beauty (saundaryamunu) which is equal to that of a crore (kOTi) cupids (mAra), if I remained (uNTE) entranced (maraci) (maraciyuNTE) in (1Ona) my mind (madi) for a little while (sunta), Alas! O Lotus Eyed! O the Prop of my Livelihood! do You consider it to be a fault?

C At that time (vELa) when I was performing (sEyu) service (koluvu) to You (nIdu) after much yearning (kOri kOri),

having beheld (jUci) exultingly (poGgAra) Your nectarine (sAramaina) Lotus (sArasamula) Feet (pada), pondering (ani) whether I should seat (uJcudAmO) them (Your feet) in my chest (uramuna) (jUciyuramunanuJcudAmO) or whether I should press (ottudAmO) them to my eyes (kanulanu) (kanulanottudAmOyani), and (in that process), lovingly (kUrimini) experiencing (anducunu) (literally reach) the Supreme bliss (brahmAnandamu) (brahmAnandamanducunu), I but (kAni) remained (uNTini) in that state for some time (konta) having lost bodily (mai) consciousness (maraci) (maraciyuNTini); O Moon - Lord (adhipa) of stars (tAraka) - Faced (Anana) (tArakAdhipAnana)! O Lord who is ever Holy (pAvana)! O Consort (nAyaka) of sItA! Alas! O Lotus Eyed! O the Prop of my Livelihood!

(tyAgarAjunipai)? do You consider this to be a fault on the part of this tyAgarAja

Notes - P - rAma rAma - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'rAma rAmA'. In colloquial usage, uttering 'rAma rAma' means that the person is either regretting a mistake or shows exasperation. In the present context, it seem to indicate the kind of irritation zrI tyAgarAja feels. Any suggestions ??? C - kanulanottudAmO - This is an act of piety that when someone receives or touches anything which is very sacred, they press it to their eyes. C - brahmAnandamu - Supreme Bliss - In this kRti, zrI tyAgarAja describes his experiencing brahmAnanda - a privileged state which personages like zrI rAmakRSNa and other holy men only could reach. Therefore, any attempt to explain such a state of mind intellectually, amounts to belittling the experience. If any such pure soul feels that I have not adequately brought out the state of mind of zrI tyAgarAja, they may kindly pardon me.

Ora jUpU-kannaDagauLa

In the kRti 'Ora jUpu jUcEdi' - rAga kannaDagauLa, zrI tyAgarAja pleads with Lord to have compassion on him.

P Ora jUpu jUcEdi nyAyamA O ragh(U)ttama nI(v)aNTi vAniki

A nIraj(A)kSa munu nI dAsulaku nIk(E)Ti vAvulu delpavE (Ora)

C mAnam(i)Jcukaina nIku tOca lEkA pOyina vainam(E)mi puNya rUpamA dIna rakSak(A)zrita mAnava santANa gAna lOla tyAgarAja nuta (Ora)

Gist O The Most Eminent of the dynasty of raghu! O Lotus Eyed! O Embodiment of merits! O Lord who protects the humble! O Wish Tree of the people who are dependent on You! O Lord who is fond of music! O Lord praised by this tyAgarAja! Is it justified for a person of Your stature to look at me obliquely? Please tell me as to what kind of relationships existed between You and your earlier devotees? What is the reason for even a little sense of honour not being felt by You?

Word-by-word Meaning

P O The Most Eminent (uttama) of the dynasty of raghu (raghUttama)! Is it justified (nyAyamA) for a person (vAniki) of Your stature (nIvaNTi) to look at (jUcEdi) me obliquely (Ora jUpu) (literally side glance)?

A O Lotus (nIraja) Eyed (akSa) (nIrajAkSa)! Please tell me (delpavE) as to what kind of (ETi) relationships (vAvulu) existed between You (nIku) (nIkETi) and your (nI) earlier (munu) devotees (dAsulaku) (literally servants)? O The Most Eminent of the dynasty of raghu! Is it justified for a person of Your stature to look at me obliquely?

C O Embodiment (rUpamA) of merits (puNya)! What (Emi) is the reason (vainamu) (literally details) (vainamEmi) for even a little (iJcukaina) sense of honour (mAnamu) (literally shame) (mAnamiJcukaina) not being (lEka pOyina) felt (tOca) (literally occur) by You (nIku)? O Lord who protects (rakSaka) the humble (dIna)! O Wish Tree (santAna) of the people (mAnava) who are dependent (Azrita) (rakSakAzrita) on You! O Lord who is fond (IOla) of music (gAna)! O Lord praised (nuta) by this tyAgarAja! O The Most Eminent of the dynasty of raghu! Is it justified for a person of Your stature to look at me obliquely?

Notes - C - vAvulu - This word means 'consanguineous', 'blood relation'. zrI tyAgarAja sarcastically asks the Lord whether his earlier devotees were blood- relations to Him that He protected them while ignoring him (tyAgarAja) because he is not related to Him. C - santANa - this is how it is given in all the book other than that of TKG, wherein it is given as 'santrANa' with meaning 'refuge'. The meaning derived of 'santAna' in the book of CR is 'progeny'; in the book of TSV/AKG, 'wealth'. In the present context, 'progeny' does not suit. The telugu and Sanskrit words 'santAna' does not have the meaning 'wealth'. The word 'saMtrANa' is a Sanskrit word (meaning 'saving'); the word is not found in telugu dictionary. The spelling of the word as given in the book of TKG is 'santrANa'. However, 'santAna' is one of the five celestials trees like kalpa vRkSa. zrI tyAgarAja uses the names of the celestial trees - kalpa, mandAra etc in relation to the Lord. Therefore, 'santAna' has been adopted and it has been translated in that sense. This needs to be checked. Any suggestions ???

dinamaNi vaMza-harikAmbhOji

In the kRti 'dinamaNi vaMza' - rAga harikAmbhOji, zrI tyAgarAja pleads with Lord not to play hide and seek with him.

P dina maNi vaMza tilaka lAvaNya dIna zaraNya

A manavini bAguga madini talaJcucu canuvunan(E)lu cAlugA jAlu (dinamaNi)

C zarva vinuta nanu saMrakSiJcanu garvamu Ela kAcuvAr(e)varE

nir-vikAra guNa nirmala kara dhRta parvata tyAgarAja sarvasvamau (dinamaNi)

Gist O The Most Distinguished of the Solar dynasty who is everything to this tyAgarAja! O Most beautiful! O Refuge of the humble! O Lord praised by Lord ziva! O Immutable Lord! O Lord beyond three qualities! O Spotless One! O Lord who held the gOvardhana hillock in His hands! Enough of Your deceipt; please govern me with love pondering well in Your mind about my appeal; why feel proud in taking care of me? who else is the protector for me?

Word-by-word Meaning

P O The Most Distinguished (tilaka) (literally mark on the forehead) of the Solar (dina maNi) (literally jewel of the day) dynasty (vaMza)! O Most beautiful (lAvaNya)! O Refuge (zaraNya) of the humble (dIna)!

A Please govern (Elu) me with love (canuvunanu) (canuvunanElu) pondering (talaJcucu) in Your mind (madini) well (bAguga) about my appeal (manavini); enough (cAlugA) of Your deceipt (jAlu); O The Most Distinguished of the Solar dynasty! O Most beautiful! O Refuge of the humble!

C O Lord praised (vinuta) by Lord ziva (zarva)! Why (Ela) feel proud (garvamu) in taking care (saMrakSiJcanu) of me (nanu)? Who (evarE) else is the protector (kAcuvAru) (kAcuvArevarE) for me? O Immutable Lord (nirvikAra)! O Lord beyond (three) qualities (nirguNa)! O Spotless One (nirmala)! O Lord who held (dhRta) the gOvardhana hillock (parvata) in His hands (kara)! O The Most Distinguished of the Solar dynasty who is everything (sarvasvamau) to this tyAgarAja! O Most beautiful! O Refuge of the humble!

Notes - C - zarva - For the details of names of Lord ziva, see 'zata rudrIya' by sage vyAsa - Source - http://www.sacred-texts.com/hin/m07/m07198.htm

C - nir-vikAra guna - In my humble opinion, the prefix 'nir' governs both 'vikAra' (nirvikAra) and 'guNa' (nirguNa). It has accordingly been translated. This is substantiated by the ensuing word 'nirmala'; otherwise, the word 'guNa' by itself, cannot be properly translated. Any suggestions ???

zrI jAnakI manOhara-IzamanOhari

In the kRti 'zrI jAnakI manOhara' - rAga IzamanOhari, zrI tyAgarAja pleads with Lord to have compassion on him.

P zrI jAnakI manOhara zrI rAghava hari

A nA jAlini nIvE telisi namr(A)nanuD(au)Tak(E)mi kAraNamu (zrI)

C nE sEyu duSkarma dEvata nI sannidhini nilva sAgenO nI sEva nilvagan(E)lara

nIraj(A)kSa tyAgarAja sannuta

Gist O Lord zrI rAgahava - One who has stolen the heart of zrI jAnakI! O Lord hari! O Lotus Eyed Lord well-praised by this tyAgarAja! Having known my grief, what is the reason for You to avoid me? Could the deity of my evil deeds stand in Your holy presense? otherwise, why should my services to You halt?

Word-by-word Meaning

P O Lord zrI rAgahava - One who has stolen (hara) the heart (manas) (literally mind) (manOhara) of zrI jAnakI! O Lord hari!

A Having known (telisi) Yourself (nIvE) my (nA) grief (jAlini), what (Emi) is the reason (kAraNamu) for You to avoid - become (auTaku) bent (namra) faced (AnanaDu) (namrAnanuDauTakEmi) - me? O Lord zrI rAghava - One who has stolen the heart of zrI jAnakI! O Lord hari!

C Could (sAgeno) the deity (dEvata) of evil deeds (duS-karma) done (sEyu) by me (nE) stand (nilva) in Your (ni) holy presense (sannidhini)? otherwise,

(nilvaganElarA)? why (ElarA) should my services (sEva) to You (nI) halt (nilvaganu)

O Lotus (nIraja) Eyed (akSa) (nIrajAkSa)! O Lord well-praised (sannuta) by this tyAgarAja! O Lord zrI rAghava - One who has stolen the heart of zrI jAnakI! O Lord hari!

Notes - A - namrAnana - face bent down - normally this is indicative of humbleness or shyness or shame. But one who is indicted of crime bends his head in shame. Also, one might bend his head in order avoid eye-contact with a loathsome, but unavoidable, person. In the caraNa, zrI tyAgarAja asks 'could the deity of my evil deeds stand in Your presence?'. Therefore, in my humble opinion, Lord's bent-face may mean that because of the deity of evil deeds could stand in the holy presence of the Lord, He is avoiding eye-contact. In some books, it is given as 'the deity of evil deeds is hiding the Lord'. Though this may be a correct interpretation, the statement of zrI tyAgarAja is not that of 'hiding' but 'avoiding eye contact'. Any suggestions ??? C - nilvaganElarA - this is how it is given in the book of TKG. However, it is given as 'nilvadElarA'; 'nilvadElarA' is given as an alternative in the book of TKG also. As the meaning derived in all the books is 'why should my worship stop?', 'nilvaganElarA' is the appropriate word. Any suggestions ???

mari mari ninnE-kAmbhOji

In the kRti 'mari mari ninnE' - rAga kAmbhOji, zrI tyAgarAja pleads with Lord to have compassion on him.

P mari mari ninnE moraliDa nI manasuna daya rAdu

kari mora vini saraguna cana nIku

kAraNam(E)mi sarv(A)ntaryAmi (mari)

C karuNatO dhruvunik(e)duTa nilcina katha vinnAn(a)yya sura ripu tanayunikai nara mRgamau sUcanal(E)m(a)yya maraci(y)unna vana caruni brOcina mahima telupa(v)ayya dharanu velayu tyAgarAja sannuta taramu kAd(i)ka nE vinan(a)yya (mari)

Gist O Inner-controller of everyone or everything! O Lord shining in this World as the One praised by this tyAgarAja! Even if I entreat You repeatedly, You wouldn't have mercy in Your mind. What is the reason for You to proceed immediately on hearing the entreaty of gajEndra? I heard the story of Your appearing before dhruva mercifully; what about the tidings of Your becoming man-lion for the sake of prahlAda? please tell me about the grandeur of protecting sugrIva who was in hiding; it is not any longer in my capacity (to bear this grief of not having Your mercy); I shall not listen (to any of Your excuses).

Word-by-word Meaning

P Even if I entreat (moraliDa) You (ninnE) repeatedly (mari mari), You wouldn't have (rAdu) mercy (daya) in Your (nI) mind (manasuna).

A O Inner-controller (antaryAmi) of everyone or everything (sarva) (sarvAntaryAmi)! What (Emi) is the reason (kAraNamu) (kAraNamEmi) for You (nIku) to proceed (cana) immediately (saraguna) on hearing (vini) the entreaty (mora) of gajEndra - the elephant (kari)? Even if I entreat You repeatedly, You wouldn't have mercy in Your mind .

C O Lord (ayya)! I heard (vinnAnu) (vinnAnayya) the story (katha) of Your appearing (nilcina) (literally standing) before (eduTa) dhruva (dhruvuDu) (dhruvunikeduTa) mercifully (karuNatO); O Lord (ayya)! what about (Emi) the tidings (sUcanalu) (sUcanalEmayya) of Your becoming man-lion (nara mRgamau) (literally man- animal) for the sake of prahlAda - the son (tanayunikai) of hiraNya kazipu - the enemy (ripu) of celestials (sura)? O Lord (ayya)! please tell (telupu) (telupavayya) me about the grandeur (mahima) of protecting (brOcina) sugrIva - the forest (vana) dweller (caruni) who was in hiding (maraciyunna); O Lord (ayya) shining (velayu) in this World (dharanu) as the One praised (sannuta) by this tyAgarAja! it is not (kAdu) any longer (ika) (kAdika) in my capacity (taramu) (to bear this grief of not having Your mercy); I (nE) shall not listen (vinanu) (vinanayya) (to any of Your excuses); Even if I entreat You repeatedly, You wouldn't have mercy in Your mind .

Notes - C - nE vinanayya - this is how it is given in all the books other than that of TKG, wherein it is given as 'nE vinavayya'. From the context, 'vinanayya' seems to be appropriate. This needs to be checked. Any suggestions ???

koniyADE-kOkiladhvani In the kRti 'koniyADE nAyeDa' - rAga kOkiladhvani, zrI tyAgarAja rebukes the Lord for not having grace on him.

P koniyADE nAyeDa daya velaku koniy(A)Dedavu sumI rAma ninu

A anayamu nI sogasunu kani poGgucu(n)- antaraGgamunan(a)ti prEmatO ninu (koni)

C vinta vinta matamulalO corabaDi veta jendaga lEDanu nI manasuna- k(i)nta telisi tyAgarAja sannuta E vELanu nI zubha caritamunu (koni)

Gist O Lord rAma! O Lord well-praised by this tyAgarAja! Aren't You demanding a price for your grace, from me who, having beheld Your charm in my heart, is extolling You incessantly with great fervour and love? I have not come to grief by adhering to many odd opinions or paths; Having known this much in Your mind, aren't You demanding a price for Your grace, from me who, at all times extols Your auspicious story?

Word-by-word Meaning

P O Lord rAma! Aren't You (sumI) demanding (ADedavu) a price (velaku koni) (koniyADedavu) for Your grace (daya) from me (nAyeDa) (literally with me) who is extolling (koniyADE) You (ninu)?

A O Lord rAma! Aren't You demanding a price for your grace, from me - who having beheld (kani) Your charm (sogasunu) in my heart (antaraGgamunanu) (literally interior), is extolling You (ninu) incessantly (anayamu) with great (ati) fervour (poGgucu) and (poGgucunantaraGgamunanati) love (prEmatO)?

C I have not (lEDanu) come to grief (veta jendaga) by adhering (corabaDi) (literally undertake) to many odd (vinta vinta) (literally curious) opinions or paths (matamulalO); O Lord well-praised (sannuta) by this tyAgarAja! Having known (telisi) this much (inta) in Your (nI) mind (manasunaku) (manasunakinta), aren't You demanding a price for Your grace, from me who, at all times (E vELanu) (sannutayE) extols Your (nI) auspicious (zubha) story (caritamunu)?

Notes - P - koniyADE - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'koniyADeDu. P - velaku koniyADedavu - this is how it is given in the books of CR and

'koniyADEvu'. ATK. However, in the books of TKG and TSV/AKG, this is given as

P - daya velaku koniyADu - demand a price for grace - the significance of this is not clear. A - antaraGgamuna - This is how it is given in the books of Shri TKG and TSV/AKG. However, in the books of CR and ATK, it is given as 'antaramuna'. This needs to be checked. Any suggestions ???

C - matamulalO - SaNmatha - six modes of formal worship are - zaiva, vaiSNava, zAkta, kaumAra, gANapatya and saura. However, in view of the words 'vinta vinta' meaning 'odd', 'curios' and 'veta jendaga' meaning 'not coming to grief, it is doubtful whether zrI tyAgarAja means the SaNmata, particularly because bhakti path is common to all the modes. Probably, he is referring to other methods of approach to Lord - like 'kaula mArga' etc. Any suggestions ???

nAyeDa vaJcana-nabhOmaNi

In the kRti 'nAyeDa vaJcana sEyaku' - rAga nabhOmaNi, zrI tyAgarAja states that his devotion is not a pretence; therefore the Lord should not deceive him.

P nA(y)eDa vaJcana sEyakurA O rAghava nalugurikai namma lEdurA zrI rAmacandra

A mAyapu mAnavulanu jEri matsaruDai tirigitinA dAyAdula pOraina kAni dAsuDanai vEdukonna (nA)

C vAdADucu bAluru(y)eccaTi vADavu nilurA buddhi lEdA(y)na tALimi galavArai tali-daNDrulu jUci mOdamutO tanayul(a)nucunu muddu peTTi kaugili kUrca lEdA(y)aTu nE kAdA brOvavE tyAgarAja sannuta (nA)

Gist Lord rAghava! O zrI rAmacandra! O Lord praised by this tyAgarAja! please protect me. Pease do not deceive me; I did not believe You to make a show to others. Did I ever remain an envious person by associating myself with deluded people? Please do not deceive me - who has besought You by becoming Your devotee in spite of struggle with my cousins. Children, while arguing with one another, though they may say (to each other) 'wherefrom are You? stop; have you no sense' etc, don't the parents, forbearingly, looking at them affectionately as their own children, kiss and cuddle them? am I also not like that to You?

Word-by-word Meaning

P O Lord rAghava! Please do not deceive (vaJcana sEyakurA) me (nAyeDa) (literally towards me); O zrI rAmacandra! I did not (lEdurA) believe (namma) You to make a show to others (nalugurikai) (literally for the sake of four persons).

A Did I ever remain (tirigitinA) (literally roam) an envious person (matsaruDai) by associating (jEri) myself with deluded (mAyapu) people (mAnavulanu)? O Lord rAghava! Please do not deceive me - who has besought (vEDukonna) You by becoming Your devotee (dAsuDanai) in spite of (kAni) struggle (pOraina) with my cousins (dAyAdula); O zrI rAmacandra! I have not believed You to make a show to others.

C Children (bAluru), while arguing (vAdADucu) with one another, though they may say (ana) (to each other) 'wherefrom (eccaTi) (bAluruyeccaTi) are You(vADavu)? stop (nilurA); have you no (lEdA) (lEdAyana) sense (buddhi)' etc, don't (lEdA) the parents (tali-daNDrulu) forbearingly (tALimi galavArai) looking (jUci) at them affectionately (mOdamutO) as (anucunu) their own children (tanayulu) (tanayulanucu), kiss (muddu peTTi) and cuddle (kaugili kUrca) them? am I (nE) also not (kAdA) like (aTu) (lEdAyaTu) that to You? O Lord praised (sannuta) by this tyAgarAja! please protect (brOvavE) me; O Lord rAghava! please do not be deceive me. O zrI ramacandra! I have not believed You to make a show to others.

Notes - P - rAghava - this is how it is given in the books of TKG and TSV/AKG. However, in the books of ATK and CR, this is given as 'rAma'. This needs to be checked. Any suggestions ??? General - By reading together anupallavi (where he mentions about the struggle with his cousins - dAyAdula pOraina) and caraNa (where he mentions about arguing children - vAdADucu bAluru), it seems zrI tyAgarAja is asking the Lord not to take note of skirmishes between cousins by treating all as His own children (tanayulani muddu peTTi kaugili kUrca lEdA - aTu nEnu kAdA) and to protect him.

E rAmuni nammitinO-vakuLAbharaNaM

In the kRti 'E rAmuni nammitinO' - rAga vakuLAbharaNaM, zrI tyAgarAja does nindA stuti of zrI rAma.

P E rAmuni nammitinO nEn(E) pUla pUja jEsitinO

A vAramu nija dAsa varulaku ripulaina vAri madam(a)Nacu zrI rAmuDu gAdO (E)

C1 EkAntamuna sIta sOk(O)rchi jO-goTTa kAk(A)suruDu cEyu cIkAku sairiJcu- kOka madini daya lEka bANamu vEsi Ek(A)kSuni jEyu sAkEta pati gAdO (E)

C2 dAra putrula vadda cEran(I)ka ravi kumAruni velapaTa bAra dOli giri jEra jEsin(a)TTi tArA nAyakuni saMhAramu jEsina zrI rAmuDu gAdO (E)

C3 rOSamu nADu dur-bhASalanu vini vibhISaNuD(A) vELa ghOSiJci zaraN(a)na dOSa rAvaNu mada zOSakuDaina nir- dOSa tyAgarAja pOSakuDu gAdO (E)

Gist Who that rAma is, whom I believed and with what kind of flowers did I worship Him? Isn't He that zrI rAma who ever quells the arrogance of those who are enemies of the true blessed devotees?

Isn't He that King of ayOdhyA who, when He, in privacy, was asleep in the lap of sItA to Her lullaby, unable to bear the troubles created by the crow demon, without taking pity on him, rendered him (the demon) one-eyed by discharging weapon - brahmAstra? Isn't He that zrI rAma who slayed such a vAli who drove away sugrIva and made him reach the mountains without allowing his wife and children to be near him? Isn't He that Faultless Lord - the nourisher of this tyAgarAja who dried up the arrogance of the sinful rAvaNa, when vibhISaNa being piqued that day by hearing the abusive words (of his brother) and, at that time openly sought refuge?

Word-by-word Meaning

P Who (E) that rAma (rAmuni) is whom I believed (nammitinO) and with what kind of (E) flowers (pUla) did I (nEnu) (nEnE) worship (pUja jEsitinO) Him?

A Isn't He (gAdO) that zrI rAma (rAmuDu) who ever (vAramu) quells (aNacu) the arrogance (madamu) (madamaNacu) of those (vAri) who are enemies (ripulu) (ripulaina) of the true (nija) blessed (varulaku) devotees (dAsa) (literally servant)? Who that rAma is whom I believed and with what kind of flowers did I worship Him?

C1 Isn't He (gAdO) that King (pati) of ayOdhyA (sAkEta) who, when He (rAma), in privacy (EkAntamuna), was asleep in the lap (sOkOrci) (literally in contact with) of sItA to Her lullaby (jO-goTTa), unable to bear (sairiJcukOka) the troubles (cIkAku) created (cEyu) by the crow (kAka) demon (asuruDu) (kAkAsuruDu), without (lEka) taking pity (madini daya) (literally pity in the mind) on him (the demon) rendered (jEyu) him (the demon) one-eyed (Eka-akSuni) (EkAkSuni) by discharging (vEsi) weapon - brahmAstra (bANamu)? Who that rAma is whom I believed and with what kind of flowers did I worship Him?

C2 Isn't He (gAdO) that zrI rAma (rAmuDu) who slayed (saMhAramu jEsina) such (aTTi) a vAli - husband (nAyaka) (nAyakuni) of tAra - who drove (bAra dOli) away (velapaTa) (literally outside) sugrIva - the son (kumAra) (kumAruni) of Sun (ravi) and made (jEsina) (jEsinaTTi) him reach (jEra) the mountains (giri) without allowing (Ika) his wife (dAra) and children (putrula) to be (cEranu) (cEranIka) near (vadda) him? Who that rAma is whom I believed and with what kind of flowers did I worship Him?

C3 Isn't He (gAdO) that Faultless (nirdOSa) Lord - the nourisher (pOSakuDu) of this tyAgarAja - who dried up (zOSakuDaina) the arrogance (mada) of the sinful (dOSa) rAvaNa (rAvaNu) when vibhISaNa (vibhISuNuDu) being piqued (rOSamu) that day (nADu) by hearing (vini) the abusive words (durbhASalanu) (of his brother) and, at that time (A vELa) (vibhISaNuDA) openly (ghOSiJci) sought (ana) refuge (zaraNu) (zaraNana)? Who that rAma is whom I believed and with what kind of flowers did I worship Him?

Notes - C3 - nirdOSa - this epithet may apply to the Lord or to tyAgarAja. Any suggestions ???

varAlandukommani-ghurjari

In the kRti 'varAlandukommani' - rAga ghurjari, zrI tyAgarAja tells Lord not to deceive him by granting him boons of mundane nature.

P varAl(a)ndukommani nA(y)andu vaJcana sEya nyAyamA

A sur(A)sura vinuta rAma nA manasu su-bhaktini kOri(y)uNDaga nanu (varAlu)

C1 manasuna nijamuga nammina vAri manasu koJca phalam(A)siJcaga rAd(a)nucu ghanuni jEsina nI biruduku kanaka kazipu sutuDu sAkSi gAdA (varAlu)

C2 a-vivEkamutO telisi teliyakanu bhava sukhamulak(A)ziJcina gAni dhruvamaina phalam(o)sagu nI zaktiki dhruvuDu sAkSi gAdA rAma nanu (varAlu)

C3 car(A)car(A)tmaka sura pUjita(y)ika parAku lEkanu satatamu nI daya rAvalen(a)nucu kOrina zrI tyAga- rAjunipai kRpa lEka nanu (varAlu)

Gist O Lord rAma, praised by celestials as also by demons! O Lord who is the core of moving and non-moving! O Lord worshipped by the celestials! While my mind is aspiring for true devotion towards You, is it fair to deceive by tempting me to ask for boons without having mercy on this blessed tyAgarAja, who has sought for Your mercy to descend for ever without any further unconcern? Isn't prahlAda witness to your appellation, which made him an eminent person, that minds of those who have truly believed the Lord, shall not stoop to desire for trivial results? Even if I, knowingly or un-knowingly, due to non-discrimination, might have desired for worldly comforts, isn't dhruva witness to Your prowess which confers ever-lasting results?

Word-by-word Meaning

P Is it fair (nyAyamA) to deceive (vaJcana sEya) by (tempting) me (nAyandu) to ask (andukommani) for boons (varAlu) (varAlandukommani)?

A O Lord rAma, praised (vinuta) by celestials (sura) as also by demons (asura) (surAsura)! while my (nA) mind (manasu) is (uNDaga) aspiring (kOri) (kOriyuNDaga) for true devotion (sad-bhaktini) (towards You), is it fair to deceive by tempting me to ask for boons?

C1 Isn't (gAdA) prahlAda - son (sutuDu) of hiraNya (kanaka) kazipu - witness (sAkSi) to your (nI) appellation (biruduku), which made (jEsina) him an eminent person (ghanuni), that (anucu) minds (manasu) of those (vAri) who have truly (nijamuga) believed (nammina) (the Lord) in their minds (manasuna), shall not stoop (rAdu) (literally come) (rAdanucu) to desire (AsiJcaga) trivial (koJca) results (phalamu) (phalamAsiJcaga)? therefore, is it fair to deceive by tempting me to ask for boons?

C2 Even if (gAni) I, knowingly (telisi) or un-knowingly (teliyakanu) due to non-discrimination (a-vivEkamutO), might have desired (AziJcina) for worldly (bhava) comforts (sukhamulaku) (sukhamulakAziJcina), isn't (gAdA) dhruva (dhruvuDu) witness (sAkSi) to Your (nI) prowess (zaktiki) which confers (osagu) ever-lasting (dhruvamaina) results (phalamu) (phalamosagu)? therefore, O Lord rAma! is it fair to deceive by tempting me (nanu) to ask for boons?

C3 O Lord who is the core (Atmaka) of moving (cara) and non-moving (acara) (carAcarAtmaka)! O Lord worshipped (pUjita) by the celestials (sura)! is it fair to deceive by tempting me (nanu) to ask for boons without having (lEka) mercy (tyAgarAjunipai), (kRpa) on (pai) this blessed (zrI) tyAgarAja

who has sought (kOrina) for (anucu) Your (nI) mercy (daya) to descend (rAvalE) (rAvalEnanucu) for ever (satatamu) without (lEkanu) any further (ika) (pUjitayika) unconcern (parAku)?

Notes - C2 - dhruvamaina phalamu - ever-lasting results - this refers to dhruva being conferred to status of ever-lasting pole-star.

anyAyamu-kApi

In the kRti 'anyAyamu sEyakurA' - rAga kApi, zrI tyAgarAja pleads with Lord not to be unfair with him.

P anyAyamu sEyakurA rAma nann- (a)nyuniga jUDakurA nAyeDa rAma

A ennO tappulu gala vArini rAjanya nIvu brOcinAvu ganukanu (anyAya)

C jaDa bharatuDu jiGka zizuvun(e)tti baDalika dIrcaga lEdA kaDalini munigina girin(o)ka kUrmamu kApADaga lEdA puDamini pANDava drOhini dharma putruDu brOvaga lEdA naDimi prAyamuna tyAgarAja nuta nA pUrvaju bAdha dIrpa lEn(a)ni (anyAya)

Gist O Lord zrI rAma! O King! O Lord praised by this tyAgarAja! Please do not do injustice to me; please do not look at me as an alien. You had earlier protected those who had numerous faults; therefore, please do not do injustice to me.

Didn't jaDa bharata relieve the fatigue of the frightened fawn by taking it into his fold? Didn't a tortoise save the mountain mandara which submerged into the sea? Didn't, in this Earth, yudhiSThira save duryOdhana who was treacherous to pANDavas? please do not do injustice to me during my middle ages (by saying) that 'I shall not relieve the troubles' created by my elder brother.

Word-by-word Meaning

P O Lord zrI rAma! Please do not do (sEyakurA) injustice (anyAyamu) to me (nAyeDa); O Lord zrI rAma! please do not look at (jUDakurA) me (nannu) as an alien (anyuniga) (nannanyuniga).

A O King (rAjanya)! You (nIvu) had earlier protected (brOcinAvu) those (vArani) who had (gala) numerous (ennO) faults (tappulu); therefore (ganukanu), O Lord zrI rAma! please do not do injustice to me; O Lord zrI rAma! please do not look at me as an alien.

C Didn't (lEdA) jaDa bharata (bharatuDu) relieve (dIrcaga) the fatigue (baDalika) of the frightened fawn (jiGka zizuvu) by taking (etti) (zizuvunetti) it into his fold? Didn't (IEdA) a (oka) tortoise (kUrmamu) save (kApADaga) the mountain mandara (giri) (girinoka) which submerged (munigina) into the sea (kaDalini)? Didn't (lEdA), in this Earth (puDamini), yudhiSThira - son (putruDu) of yama (dharma) - save (brOvaga) duryOdhana - who was treacherous (drOhi) to pANDavas? O Lord praised (nuta) by this tyAgarAja! O Lord zrI rAma! please do not do injustice to me during my middle (naDimi) ages (prAyamuna) (by saying) that (ani) 'I shall not (lEnu) (lEnani) relieve (dIrpa) the troubles' (bAdha) created by my (nA) elder (brother) (pUrvaju).

Notes - P - This is the version given in all the books other than that of TKG, wherein, the words 'nannu' and the word 'rAma' at the end of pallavi are not found. This needs to be checked. Any suggestions ??? A - enno tappulu gala - sugriva is one such person who received Lord's grace in spite of his faults. C - jaDa bharata - The story of bharata and jaDa bharata appears in zrImad bhAgavataM, Book 5, Chapters 7 to 14; the story of fawn reared by bharata appears in ibid, Chapter 8. For a brief of the story, please visit web site - http://www.searchforlight.org/Anubhuti/AnubhutiVol4No1/Vivekananda Story JadaBharata.htm and http://www.geocities.com/profvk/VK2/SBAB7.html

C - kUrmamu - Refers to kUrmAvatAra of Lord viSNu. C - pANDava drOhi - In the book of TKG, this has been taken to mean 'azvattAma' son of drONAcArya. In other books, this has been taken to mean 'duryOdhana'. The story of azvattAma slaying all the sons of pANDavAs and ultimately letting off brahmAstra to destroy the pANDava race, is contained in mahAbhArata - Book 10, sauptika parva - Chapters 3 to 17. For the complete story, please visit website - http://www.sacred-texts.com/hin/m10/index.htm The story in brief is contained in the web sites - http://www.ibiblio.org/sripedia/oppiliappan/archives/mar05/msgo0072.html http://www.ibiblio.org/sripedia/oppiliappan/archives/mar05/msgo0087.html

According to mahAbharata, the life of azvattAma was saved by draupadi before whom he (azvattAma) was brought to mete out justice. He was earlier cursed by zrI kRSNa in the following words - "As regards thyself, all wise men know thee for a coward and a sinful wretch! Always engaged in sinful acts, thou art the slayer of children. For this reason, thou must have to bear the fruit of these thy sins. For 3,000 years thou shalt wander over this earth, without a companion and without being able to talk with anyone. Alone and without anybody by thy side, thou shalt wander through diverse countries, O wretch, thou shalt have no place in the midst of men. The stench of pus and blood shall emanate from thee, and inaccessible forests and dreary moors shall be thy abode! Thou shalt wander over the Earth, O thou of sinful soul, with the weight of all diseases on thee." Source - http://www.sacred-texts.com/hin/m10/m10016.htm C - pANDava drOhi - In my humble opinion, the story relates to yudhiSThira coming to the rescue of duryOdhana, karNa and their army when the latter were vanquished by gandharvas in a battle at dvaitavana where pANDavas were staying during their exile. The story appears in mahAbhArata - Book 3 - vana parva - ghOSa yAtra parva - Chapters 234 to 244. For the complete story, visit website - http://www.sacred-texts.com/hin/m03/m03234.htm The story, in brief, is available in web site - http://www.urday.com/journey.htm The complete vana-parva in the form a story is available at web site - http://www.philosophy.nsc.ru/disc/library/ASIATICA/INDICA/itihasa/mahabh arata/eng/gbmbo3xt.html. Any suggestions ???

kanna taNDri-dEvamanOhari

In the kRti 'kanna taNDri' - rAga dEvamanOhari, zrI tyAgarAja pleads with Lord to have mercy on him.

P kanna taNDri nApai karuNa mAnakE gAsi tALa nE

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

C eduru tAn(a)nE iGgitamb(e)rigi cedaran(I)ka paJc(E)ndriyam(a)Naci ninnu vadala lEni dhairya-zAli 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 on me; I won't be able bear the grief. Please do not withhold Your grace on me continuously on the ground that, other than performing today the same jobs which I did yesterday, I do not think of anything else. Please do not withhold Your grace on me because I am not such a brave person who, understanding the hint that Self is in front of me, by subduing the five sense organs, without allowing them to be scattered, would not leave You.

Word-by-word Meaning

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

A O Father who bore me! Please do not withhold Your grace on me continuously (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 (vEre) (vErenna); I won't be able to bear the grief.

C O Father who bore me! Please do not withhold Your grace on me because (ani), I am not (kAdu) (kAdani) such a brave person (dhairya-zAli) who, understanding the (erigi) hint (iGgitambu) (iGgitamberigi) that (anE) Self (tAnu) (literally oneself) (tAnanE) is in front (eduru) of me, by subduing (aNaci) the five (paJca) sense organs (indryamu) (paJcEndriyamaNaci), without allowing (Ika) them to be scattered (cedaranu) (cedaranIka), would not (lEni) leave (vadala) You (ninnu); 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 - A - ninna - this is how it is given in all the books other than that of TKG, wherein it is given as 'ninnu'. As per the context, 'ninna' is the appropriate word. This needs to be checked. Any suggestions ??? A - 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'.

C - eduru tAnu - zrImad-bhagavad-gItA, Chapter 7 is relevant -

bah UnAM 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 viSNu 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) http://www.mypurohith.com

C - eduru tAnanE iGgitamerigi cedaranIka paJcEndriyamaNaci - The senses (paJcEndriya) 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).

C - dhairya zAli 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' - 'continuously' - that Lord is withholding His grace continuously. 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.

C - dhairya zAli - The following verse of kaThOpaniSad, 'parAJci khAni' (II.i.1) as to why we always look outward and not inward - http://www.advaita.org.uk/discourses/definitions/Atman.htm

zrI mAninI-pUrNaSaDjaM

In the kRti 'zrI mAninI manOhara' - rAga pURNaSaDjaM, zrI tyAgarAja pleads with Lord to grant him service of His feet.

P zrI mAninI manOhara cira kAlam(ai)na mATa(y)okaTirA vEmAru balka jAlarA

A zrImantulau nI sOdarulu sEyu rIti pAda sEva kOritini (zrI)

C dharm(A)d(y)akhila puruS(A)rthamulu dAzArhuni rUpam(a)bbina marmambu vErE(y)unnadi mannimpu(m)ika tyAgarAja nuta (zrI)

Gist O Lord who has stolen the heart of sItA (OR lakSmI) - Your wife! O Lord praised by this tyAgarAja! (O Lord kRSNa of yAdava dynasty!) Even if a long time passes, my word is same; I am unable to repeat a thousand times. I desired the same kind of service at Your feet as performed by Your lucky brothers. Righteous conduct and all other objects of human pursuit and the secret of sArUpya - attaining the form of kRSNa (OR attaining Your form) - are at variance; please forgive me now.

Word-by-word Meaning

P O Lord who has stolen the heart (manOhara) of sItA (OR lakSmI) (zrI) - Your wife (mAninI)! Even if a long (cira) time (kAlamu) passes (aina) (kAlamaina), my word (mATa) is same (okaTirA) (mATayokaTirA); I am unable (jAlarA) to repeat (balka) (literally say) a thousand times (vEmAru).

A I desired (kOritini) the same kind of (rIti) service (sEva) at Your feet (pAda) as performed by Your (nI) lucky (zrImantulau) (literally opulent) brothers (sOdarulu); O Lord who has stolen the heart of sItA (Or lakSmI)! Even if a long time passes, my word is same; I am unable to repeat a thousand times.

C (O Lord kRSNa of yAdava dynasty (dAzArha!) Righteous conduct (dharma) and all (akhila) other (Adi) (dharmAdyakhila) objects of human (puruSa) pursuit (arthamulu) (puruSArthamulu) and the secret (marmabu) of sArUpya - attaining (abbina) (literally acquire) the form (rUpamu) (rUpamabbina) of kRSNa (dAzArhuni) (OR attaining

(vErEyunnadi); (abbina) Your (nI) form (rUpamu) - are (unnadi) at variance (vErE)

O Lord praised (nuta) by this tyAgarAja! please forgive (mannimpumu) me now (ika); O Lord who has stolen the heart of sItA (OR lakSmI)! Even if a long time passes, my word is same; I am unable to repeat a thousand times.

Notes - P - mAninI - This also means 'wife'. P - mATayokaTirA - this is how it is given in all the books other than that of TKG, wherein it is given as 'mATayokaTErA'. This needs to be checked. Any suggestions ??? P - mATayokaTirA - mAru balka jAlarA - 'What I said earlier stands - I am unable repeat a thousand times'. This is another instance of a situational kRti wherein zrI tyAgarAja has something in his mind which he and zrI rAma - to whom the kRti is addressed - are privy of. Therefore, it is difficult to render a truthful translation in the absence of the context. Any suggestions ??? C - puruSArtha - dharma (righteous conduct), artha (wealth), kAma (desires) and mOkSa (emancipation). C - dAzArha - ViSNu sarasra nAmaM (511) - It is a name of Lord Krishna since He was born in the dAzArha race (yAdava-kula). It can also mean 'One who is fully competent to receive all devoted offerings made in the ritualistic sacrifices.' Source - http://www.mypurohith.com C - dharmAdyakhila puruSArthamulu - In the kRti 'pAhi rAma rAmaynucu', zrI tyAgarAja states -

dharmArtha kAma mOkSa dAnamElanE marmameruga lEni indra zarmamElanE

"Why the four-fold division of (puruSArtha) righteous action, pursuit of wealth, pursuit of desires, pursuit of deliverance? Of what avail the title of even indra when it does not involve understanding the secret (of reaching the Lord)?"

C - rUpamabbina - This is sArUpya. In the kRti 'siggumAli nA vale' - rAga kEdAragauLa, zrI tyAgarAja states - 'ullamunanu kani nIvu nEnaiyuNDaga teliya lEdu' (I do not know the method by which, by beholding You in my mind, You could become me). 'nIvu nEnaiyuNDaga' is sArUpya. The four stages of

mukti are - sAlOkya - being co-located with Lord, sAmIpya - being in the neighbourhood of Lord, sArUpya - being of likeness of Lord, sAyujya - union with Lord. The final stage is union (sAyujya) with the Lord. The following verse from Sivananda Lahari (verse 28) is relevant -

sArUpyaM tava pUjanE ziva mahAdEvEti saMkIrtanE sAmIpyaM zivabhakti-dhurya-janatA-sAMgatya-saMbhASaNE | sAlOkyaM ca carAcarAtmaka-tanu-dhyAnE bhavanIpatE sAyujyaM mama siddha-matra bhavati svAmin kRtArtOsmyahaM ||

"O Lord of bhavAnI! I attain to similarity of form with Thee by performing Thy ritualistic worship; to closeness with Thee by singing Thy priase; to residence in Thy heavenly plane by associating and conversing with Thy noble devotees; and to oneness with Thee by contemplating on Thy form constituted of the whole of this living and non-living world. Thus in this very embodiment I shall attain life's fulfilment." (Translation by Swami Tapasyananda)

The following verse from tirumandiram is also relevant -

taGgiya sArUpan tAn2eTTAM yOgamAn taGguJ can2mArggan tan2ilan2Rik kaikUDA aGgat tuDalsiddi sAdan2a rAguvar iGgiva rAga vizhivaRRa yOgamE (1510)

"The state of Sarupya is, no doubt, reached Through the eight fold yoga way; But unless it be Sanmarga-in-Yoga, The Sarupa state cannot be; The yoga way but leads to bodily Siddhis diverse; But for the Sarupya state to realize, None these but the pure way of Jnana-in-Yoga." (Translation by Dr. B Natarajan)

What is sArUpya? - "Gajendra was by the touch of the Supreme Lord instantly freed from the ignorance of being bound and had achieved the selfsame form with four arms and yellow garments (sArUpya-mukti) .... " (SB.VIII.4.6) http://www.srimadbhagavatam.org/canto8/chapter4.html

As per sage kapila's teachings, "Without being of My service, will pure devotees not even when being offered these, accept to be living on the same planet, to have the same opulence, to be a personal associate, to have the same bodily features or to be in oneness (the so-called five forms of liberation of sAlOkya, sArSTi, sAmIpya, sArUpya and Ekatva)." (SB.III.29.13) - http://www.srimadbhagavatam.org/canto3/chapter29.html#Text%2011-12

However, in zrImad-bhAgavataM, sAyujya seems to have been accepted. Please refer to nArada's exposition on slaying of zizupAla - ibid, Book 7, Canto 1, verse 13 (sAyujya) and verse 19 (laya).

C - vErEyunnadi - From the wordings of kRti 'siggumAli', wherein zrI tyAgarAja desires sArUpya, it is possible that, here also, zrI tyAgarAja distinguishes between mOkSa (end result of puruSArtha) and sArUpya. As has been brought out, vaishnavaites do not seem to believe in sAyujya - which is

same mOkSa. Therefore, it seems that zrI tyAgarAja wants sArUpya only and not sAyujya (mOkSa). In the book of CR, it is stated that 'tyAgarAja says that he does not want either the (mOkSa resulting from) puruSArthas or even sArUpya of the Lord and that his ambition is comparatively humble, viz. the constant service at the Lord's feet'. This is in accordance with the views of sage kapila. Therefore, two types of interpretations seems to emerge - (1) zrI tyAgarAja desires sArUpya over mOkSa (sAyujya); (2) zrI tyAgarAja desires neither sArUpya nor mOkSa (sAyujya) but only loving service at the feet of the Lord. The correct interpretation seems to have made more difficult due to variation in the wordings of the kRti - in the book of TSV/AKG, it is given as 'dAzArha nI rUpamabbina'; in all other books it is given as 'dAzArhuni rUpamabbina'. C - mannimpumu - in the book of TKG, this has been translated as 'forgive my lapses'. However, in the books of CR and TSV/AKG, this has been translated as 'forgive me'. In my humble opinion, the word means, simply, 'sorry for the curt response of zrI tyAgarAja that he is unable to change his word.

The differences between various types of mukti is explained in the site - http://www.advaita-vedanta.org/archives/advaita-1/2005-August/015694.html

To know more about the four stages - sAlOkya, sAmIpya, sArUpya and sAyujya, the vaiSNavaite zESatva-dAsatva, please visit site - http://www.swami-krishnananda.org/brahma/brahma 08a.html

siggumAli-kEdAragauLa

In the kRti 'siggumAli nAvalE' - rAga kEdAragauLa, zrI tyAgarAja laments about his pitiable condition.

P siggu mAli nA vale dharan(e)vvaru tiruga jAlar(a)yya

A muggurilO mElaina rAma mA mukh(A)bja dina ramaNa ninnu nammi (siggu)

C1 mundu dayatO palkinad(i)Gka mundu rAka pOye dandanalatO dinamulu gaDapanu dAri telisi pOye andari cEtanu nA bratukul(i)puDu nindanalak(e)DamAye mandara dhara nA jIvuDu jIvana- m(i)ndu sEyanAyen(a)ni telisi (siggu)

C2 ella vAri vale bhava sAgaramuna- (n)Ida manasu rAdu ullamunanu kani nIvu nEnai- (y)uNDa teliya lEdu ollani panulaku poyyeDi vesanam- (O)rva taramu kAdu tallaDilluc(u)nnadi nA manasu tALadu(y)ikamIda(y)ani telisi (siggu)

C3 ninn(A)Danu nA manas(e)puDaina nijamuga rA lEdu venna(v)aNTi nI cittamunaku nA vetalu teliya lEdu pannaga zayana nI dayaku nE pAtruDu kA lEdu kanna taNDri tyAgarAjun(i)Gka karuNa jUDa lEd(a)ni telisi (siggu)

Gist O Lord zrI rAma - the best among the Trinity! O Sun who blossoms the Lotus face of lakSmI! O Lord reclining on zESa! O Father who bore me! No one would roam about in this World shamelessly like me believing You. So far, what You compassionately uttered earlier has not become manifest; I have learnt ways of spending days with Your tricks; my livelihood has now become a matter of reproach in the hands of everyone; O Lord who bore the mandara mountain! even after realising that my (living) soul has been constrained to survive here, no one would roam about in this World shamelessly like me. Like everyone else, my mind would not agree to swim (joyfully) in the Ocean of Worldly Existence; I do not know the method by which, by beholding You in my mind, You could (become) remain as me; it is not possible to bear the grief of undertaking tasks which I detest; even after realising that my mind is perplexed and not able to tolerate any longer, no one would roam about in this World shamelessly like me. Truly, my mind never wanted to blame You; but my sorrows are not understood by Your butter-like mind; I have not become eligible for Your grace; even after realising that You have not yet shown grace to this tyAgarAja, no one would roam about in this World shamelessly like me.

Word-by-word Meaning

P O Lord (ayya)! No one (evvaru) would roam about (tiruga jAlaru) (jAlarayya) in this World (dharanu) (dharanevvaru) shamelessly (siggu mAli) like (vale) me (nA).

A O Lord zrI rAma - the best (mElaina) among the Trinity (muggurilO) (literally three persons)! O Sun (dina) who blossoms (ramaNa) (literally pleasing) the Lotus (abja) face (mukha) (mukhAbja) of lakSmI (mA)! O Lord! No one would roam about in this World shamelessly like me believing (nammi) You (ninnu).

C1 So far (iGka), what You compassionately (dayatO) uttered (palkinadi) (palkinadiGka) earlier (mundu) has not become (rAka pOye) manifest (mundu) (literally before); I have learnt (telisi pOye) ways (dAri) of spending (gaDapanu) days (dinamulu) with Your tricks (dandanalatO); my (nA) livelihood (bratukulu) has now (ipuDu) (bratukulipuDu) become a matter (eDamAye) of reproach (nindanaluku) (nindanalakeDamAye) in the hands (cEtanu) of everyone (andari); O Lord who bore (dhara) the mandara mountain! even after realising (telisi) that (ani) my (nA) (living) soul (jIvuDu) has been constrained to survive (jIvanamu sEyanAyenu) (sEyanAyenani) here (indu) (jIvanamindu), O Lord! no one would roam about in this World shamelessly like me.

C2 Like (vale) everyone else (ellavAru) (ellavAri), my mind (manasu) would not agree (rAdu) (literally come) to swim (Ida) (joyfully) in the Ocean (sAgaramuna) (sAgaramunanIda) of Worldly Existence (bhava); I do not (lEdu) know (teliya) the method by which, by beholding (kani) You in my mind (ullamunanu), You (nIvu) could (become) remain (uNDa) as me (nEnai) (nEnaiyuNDa); it is not (kAdu) possible (taramu) to bear (Orva) the grief (vesanamu) (vesanamOrva) of undertaking (poyyeDi) (literally go) tasks (panulaku) which I detest (ollani); even after realising (telisi) that (ani) my (nA) mind (manasu) is perplexed (tallaDillucunnadi) and not able to tolerate (tALadu) any longer (ika mIda) (tALaduyika mIdayani), O Lord! no one would roam about in this World shamelessly like me.

C3 Truly (nijamuga), my (nA) mind (manasu) never (epuDaina) (manasepuDaina) wanted (rA lEdu) to blame (ADanu) You (ninnu) (ninnADanu); but my (nA) sorrows (vetalu) are not (lEdu) understood (teliya) (literally known to) by Your (nI) butter (venna) like (aNTi) (vennavaNTi) mind (cittamunaku); O Lord reclining (zayana) on zESa - the serpent (pannaga)! I (nE) have not become (kA lEdu) eligible (pAtruDu) for Your (nI) grace (dayaku); O Father (taNDri) who bore me (kanna)! even after realising (telisi) that (ani) You have not (lEdu) (lEdani) yet (iGka) shown (jUDa) grace (karuNa) to this tyAgarAja (tyAgarAjuni) (tyAgarAjuniGka), O Lord! no one would roam about in this World shamelessly like me.

Notes - General - A number of word endings given in the book of TKG differ much with those given in the books of CR, ATK and TSV/AKG. Generally, the word endings given in the latter books are more appropriate and, therefore, these have been adopted here. C1 - dandanalatO - tricks - It is not clear whether this word is to be applied to the Lord or to tyAgarAja. However, in keeping with the meaning derived in the books of TKG and TSV/AKG, this has been attributed to the Lord. Any suggestions ??? C2 - nIvu nEnaiyuNDa - sArUpyaM - The following verse from Sivananda Lahari (verse 28) is relevant -

sArUpyaM tava pUjanE ziva mahAdEvEti saMkIrtanE sAmIpyaM zivabhakti-dhurya-janatA-sAMgatya-saMbhASaNE | sAlOkyaM ca carAcarAtmaka-tanu-dhyAnE bhavanIpatE sAyujyaM mama siddha-matra bhavati svAmin kRtArtOsmyahaM ||

"O Lord of bhavAnI! I attain - to similarity of form with Thee by performing Thy ritualistic worship; to closeness with Thee by singing Thy priase;

Thy noble devotees; and to residence in Thy heavenly plane by associating and conversing with

to oneness with Thee by contemplating on Thy form constituted of the whole of this living and non-living world. Thus in this very embodiment I shall attain life's fulfilment." (Translation by Swami Tapasyananda)

"To reach the world of the ishhTa-devatA (Chosen favourite deity) and live in that world is called sAlokya-padavI. The next stage is the sAmIpya stage. This is the stage where one lives in the beatific presence of that God. The next

stage which is sArUpyam is the process of becoming that very form by continuously meditating on the form. The ultimate is the sAyujya-padavI where one becomes in essence the object of one's adoration. This is an identity status, both in form and essence." Discourse of kAnci mAhAsvAmi on saundarya lahari - Source http://www.advaita-vedanta.org/archives/advaita-1/2003-October/012978.html C3 - vennavaNTi - Butter melts with a little heat; but no such heat (grief) has been felt by Your mind so that it can melt. C3 - dayaku nE - this is how it is given in the books of TKG; in the book of CR, this is given as 'dayakunu nE'. This needs to be checked. Any suggestions ??? C3 - tyAgarAjuniGka (tyAgarAjuni iGka) - this is how it is given in the books of CR. However, in the book of TKG and TSV/AKG, this is given as 'tyAgarAjunikiGka' (tyAgarAjuniki iGka). In the present context 'tyAgarAjuni iGka' seems to be appropriate for connecting to the pallavi. This needs to be checked. Any suggestions ???

E vidhamulanaina-zaGkarAbharaNaM

In the kRti 'Evidhamulanaina kAni' - rAga zaMkarAbharaNaM, zrI tyAgarAja pleads with Lord to protect anyhow.

P E vidhamulan(ai)na kAni nann- (E)lukona manasu rAdA rAma

A bhAviJci jUcupaTla nIvE brOva valenu kAni vEr(e)vvaru (E)

C1 pAvana rUpa parAtpara nI pAda sEvanu kOriti(y)I bhU-surulanu nI vale karuNA nidhiyai brOcina dEvatal(e)varurA rAma (E)

C2 dIna dayApara mUrtivi nIv(a)ni nE nera nammitirA adi gAkanu dAnava garva vidAraNa nEnu sadA ninu vEDitirA rAma (E)

C3 sAkSAtkAramu nIvE nIdu kaTAkSamu lEka(y)evaru bratikiri jagat- sAkSi(y)aina jIvanaja daL(A)yat- (A)kSa tyAgarAja pakSa ipu(DE)

Gist O Lord zrI rAma! O Lord of Holy form! O Supreme Lord Beyond Everything! O Destroyer of arrogance of demons! O Lord with elongated eyes like the Lotus petal! O Witness of the Universe! O Lord who is on the side of this tyAgarAja! Won't You condescend to govern me now by any means whatsoever? With regard to my own feelings, You alone should protect me; otherwise, who else is there? I desired service at Your Holy feet; which are the other Gods who protected these brAhmaNas like You, being Ocean of Mercy? I believed totally that You are the Lord who is most merciful towards the humble; further, I always entreated You.

You alone are the Lord manifest in this World; who ever survived without Your grace?

Word-by-word Meaning

P O Lord zrI rAma! Won't You condescend (manasu rAdA) to govern (Elukona) me (nannu) (nannElukona) by any (E) means (vidhamulanu) (vidhamulanaina) whatsoever (aina kAni)?

A With regard to (paTla) my own feelings (bhAviJci jUDu) (jUcupaTla), You alone (nIvE) should protect (brOva valenu) me; otherwise (kAni), who (evvaru) else (vEru) (vErevvaru) is there? O Lord zrI rAma! Won't You condescend to govern me by any means whatsoever?

C1 O Lord of Holy (pAvana) form (rUpa)! O Supreme Lord Beyond Everything (parAtpara)! I desired (kOriti) service (sEvanu) at Your (nI) Holy feet (pAda); O Lord zrI rAma! Which are the other (evarurA) Gods (dEvatalu) (dEvatalevarurA) who protected (brOcina) these (I) (kOritiyI) brAhmaNas (bhU- surulanu), like You (nI vale), being Ocean (nidhi) (nidhiyai) of Mercy (karuNA)? O Lord zrI rAma! Won't You condescend to govern me by any means whatsoever?

C2 I (nE) believed (nammitirA) totally (nera) (literally much) that (ani) You (nIvu) (nIvani) are the Lord (mUrtivi) who is most merciful (dayApara) towards the humble (dIna); further (adi gAkanu), O Lord zrI rAma - destroyer (vidAraNa) of arrogance (garva) of demons (dAnava)! I (nEnu) always (sadA) entreated (vEDitirA) You (ninu); O Lord zrI rAma! Won't You condescend to govern me by any means whatsoever?

C3 You alone (nIvE) are the Lord manifest (sAkSAtkAramu) in this World; who ever (evaru) survived (bratikiri) without (lEka) (lEkayevaru) Your (nIdu) grace (kaTAkSamu) (literally side glance)? O Lord with elongated (Ayata) eyes (akSa) like the petal (daLa) (daLAyatAkSa) of Lotus - born of water (jIvanaja) who (aina) is the witness (sAkSi) (sAkSiyaina) of the Universe (jagat)! O Lord who is on the side (pakSa) of this tyAgarAja! O Lord zrI rAma! Won't You condescend to govern me now (ipuDu) by any means whatsoever?

Notes - P - Elukona manasu rAdA -This is how it is given in the books of CR and TSV/AKG. However, in the book of TKG, this is given as 'ElukO manasu rAdA'; As the former version is more appropriate, the same has been adopted here. Any suggestions ??? C1 - nI pAda - this is how it is given in all the books other than that of TKG, wherein it is given as 'nI pada'. This needs to be checked. Any suggestions ??? C1 - kOritiyI - This is how it is given in the book of CR; in the book of TKG, this is given as 'kOritiyE'; in the book of TSV/AKG, it is given as 'kOritira'. As 'kOritiyl' seems to be more appropriate, the same has been adopted here. Any suggestions ???

C3 - sAkSAtkAramu - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, it is given as 'sAkSAtkAramuna'. Any suggestions ??? C3 - jIvanaja - 'jIvana' also means 'water' - life giver; therefore 'jIvanaja' means Lotus - water born.

endukI calamu-zaGkarAbharaNam

In the kRti 'endukI calamu' - rAga zaMkarAbharaNaM, zrI tyAgarAja pleads with Lord to show mercy.

P enduk(I) calamu nEn(e)varitO telpudu

A kandarpa janaka nIk(E) kAnta ceppenO hari hari (endu)

C1 kausalya ceppenO nIkE sammati lEdO ahalya ceppenO nann(A)dariJca lEvO (endu)

C2 kabari bhAriNi sItA kAnta ceppenO lEka zabari ceppenO nIdu zAntam(e)ndu pOye (endu)

C3 bAlayau svayamprabha ceppenO tALa nA taramA zrI tyAgarAjunipai nIk(endu)

Gist O Father of cupid! Why this spite towards me? To whom shall I complain? Which woman has said anything to You against me? Alas !! Did kausalya say anything or are You Yourself not willing to protect me? did ahalya say anything? won't You support me? Did your wife sItA, who has fine and thick hair, say anything? or did zabari tell anything? Where has Your tranquility vanished? Did the maiden svayamprabha say anything? is it in my capacity to forbear? why You have spite towards this tyAgarAja?

Word-by-word meaning

P Why (enduku) this (I) (endukI) spite (towards me)? To whom (evaritO) (literally with whom) shall I (nEnu) (nEnevaritO) complain (telpudu) (literally inform)?

A O Father (janaka) of cupid (kandarpa)! Which (E) woman (kAnta) has said (ceppenO) anything to You (nIku) (nIkE) against me? Alas (hari hari) !! why this spite towards me? To whom shall I complain?

C1 Did kausalya say (ceppenO) anything or are You Yourself (nIkE) not (lEdo) willing (sammati) (literally agreeable) to protect me? did ahalya say (ceppenO) anything? won't (lEvO) You support (AdariJca) me (nannu) (nannAdariJca)? why this spite towards me? To whom shall I complain?

C2 Did Your wife (kAnta) sItA who has fine and thick hair (kabari bhAriNi) say (ceppenO) anything? or did zabari tell (ceppenO) anything? Where (endu) has Your (nIdu) tranquility (zAntamu) (zAntamendu) vanished (pOye)? why this spite towards me? To whom shall I complain?

C3 Did the maiden (balayau) svayamprabha say (ceppenO) anything? is it in my (nA) capacity (taramA) to forbear (tALa)? why You (nIku) (literally to You) have this spite towards tyAgarAja (tyAgarAjunipai) (literally on tyAgarAja)? To whom shall I complain?

Notes - General - ceppenO - In all the books, this word is given as 'jeppenO' in some places, and 'ceppenO' in other places. For uniformity sake, 'ceppenO' has been adopted. Any suggestions ??? P - calamu - this word has different meanings - 'wavering', 'obstinacy', 'spitefulness', ill-will', 'malice' etc. From the statements in caraNas, it seems zrI tyAgarAja implies instigation. Therefore, in all probability, this word 'calamu' means 'spite', 'ill-will' or 'malice' because of instigation. Further, in view of the last caraNa wherein he states 'on' tyAgarAja (tyAgarAjunipai) only 'spite', 'ill-will' or 'malice' would suit. Any suggestions ??? C2 - kabari - this is how it is given in the books of CR and ATK However, this is given as 'kabarl' in the books of TKG and TSV/AKG. However, the correct telugu word being 'kabari', the same has been adopted. The actual word in Sanskrit is 'kavarl' - this seems to have been corrupted as 'kabari'. C3 - svayamprabha - The story of svayaMprabhA comes in the kiSkindA kAnda of rAmAyaNa. During their search of sIta, AnjanEya and others reach a divine cave, where they find a wonderful city guarded by an aged ascetic woman by name svayaMprabhA. She is daughter of merusAwarNi and has been granted boons by Gods. However, vAlmIki rAmAyaNa doesn't seem to contain any further reference about her emancipation in the hands of zrI rAma. This is found in adhyAtma rAmAyaNa - kiSkindA kANDa - 6th Chapter refers. C3 - bAlayau - The word means 'damsel', 'maid', 'virgin' etc. In the kRti 'appa rAma bhakti', zrI tyAgarAja describes svayamprabha as 'abala' - helpless. C3 - zrI tyAgarAja - this is how it is given in all the books other than that of TKG, wherein the word 'zrl' is not found. This needs to be checked. Any suggestions ???

mariyAda kAdurA-zaGkarAbharaNaM

In the kRti 'mariyAda kAdurA' - rAga zaGkarAbharaNaM, zrI tyAgarAja asks not to make comparsion with imposters.

P mariyAda kAdurA

A karuNAkara vArini vIrini sari jEsi cUcuc(u)NDunadi (ma)

rAgamu tALamu rakti bhakti jnAna yOgamu mari(y)anurAgamu lEni bhAgavatul(u)dara zayanulE kAni tyAgarAj(A)rcita tAraka carita (ma)

Gist O Merciful Lord! O Lord worshipped by this tyAgarAja! O Lord who has the history of enabling fording of the Ocean of Worldly Existence! It is not honourable to remain always making comparison between that man and this man.

Those (so called) great devotees, who do not have knowledge of music - rAga and tALa, pursuit of true knowledge tinged with loving devotion, and Supreme Love towards the Lord, are indeed subject to rebirth.

Word-by-word Meaning

P O Lord! It is not (kAdurA) honourable (mariyAda) (literally limit).

O Merciful Lord (karuNAkara)! It is not honourable to remain (uNDunadi) always making comparison (sari jEsi cUDu) (cUcucuNDunadi) A

between that man (vArini) and this man (vIrini).

C Those (so called) great devotees (bhAgavatulu), who do not (lEni) have knowledge of music - rAga (rAgamu) and tALa (tALamu), pursuit (yOgamu) (literally practice) of true knowledge (jnAna) tinged with loving (rakti) devotion (bhakti), and (mari) Supreme Love (anurAgamu) towards the Lord, are indeed (kAni) subject to rebirth (udara zayanulE) (bhagavatuludara); O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! O Lord who has the history (carita) of enabling fording (tAraka) of the Ocean of Worldly Existence! it is not honourable (to make comparisons between that man and this man).

Notes - C - anurAgamu - Supreme Love. Please refer to kRti 'anurAgamu lEni manasu', wherein zrI tyAgarAja states that unless one develops Supreme love (anurAgamu) towards Lord, he cannot attain real knowledge. C - udara zayanulu - the following verse from 'bhaja gOvindaM' of Adi zaGkarAcArya is relevant -

punarapi jananaM punarapi maraNaM punarapi jananI jaTharE zayanaM | iha saMsArE bahudustArE kRpayA(a)pArE pAhi murArE ||

"It is ordained to be born again and die again; indeed it is ordained to sleep in the womb of mother again; this Worldy existence is difficult to ovecome; therefore, O Kind Hearted Lord - the slayer of mura! please protect me."

cAla kalla-Arabhi

In the kRti 'cAla kallalADukonna' - rAga Arabhi, zrI tyAgarAja asks Lord what pleasure He derives by speaking lies to him.

P cAla kallal(A)Dukonna saukhyam(E)mirA

A kAlamu pOnu mATa nilucunu kalyANa rAma nAtO (cA)

C talli taNDri nEn(u)NDa takkina bhayam(E)larA(y)ani palumAru nIv(e)ntO

bAsalu cEsi ilalO sari vAralalO entO brOcuc(u)NDi peddalatO palki meppiJci tyAgarAjunitO (cA)

Gist O Auspicious Lord zrI rAma! What pleasure do You derive by telling much lies to me? Time will pass, but the word (uttered) will stand. Many a times, (1) having promised me much that 'when I am there as Your mother and father, why fear about remaining things?', (2) having been protecting me much among my peers (and) in this World, and (3) having lauded me by speaking (about me) to great men, what pleasure do You now derive by telling much lies to this tyAgarAja?

Word-by-word Meaning

P O Lord! What (Emi) (EmirA) pleasure (saukhyamu) do You derive by telling (ADukonna) much (cAla) lies (kallalu) (kallalADukonna) to me?

A O Auspicious (kalyANa) Lord zrI rAma! time (kAlamu) will pass (pOnu), but the word (mATa) (uttered) will stand (nilucunu); what pleasure do You derive by telling much lies to me (nAtO)?

C Many a times (palumAru), having promised (bAsalu cEsi) me much (entO) that (ani) 'when I (nEnu) am there (uNDa) (nEnuNDa) as Your mother (talli) and father (taNDri), why (ElarA) fear (bhayamu) (bhayamElarAyani) about remaining things (takkina)?', having been (uNDi) protecting (brOcucu) (brOcucuNDi) me much among my peers (sari vAralalO) (and) in this World (ilalO), and having lauded (meppiJci) me by speaking (palki) (about me) to great men (peddalatO) (literally elders), what pleasure do You (nIvu) (nIventO) now derive by telling much lies to this tyAgarAja (tyAgarAjunitO)?

Notes - C - bhayamElarA - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'bhayamEla'. This needs to be checked. Any suggestions ???

innALLu nannEli-ghaNTA

In the kRti 'innaLLu nannEli' - rAga ghaNTA, zrI tyAgarAja pleads with Lord not to ridicule him.

P innALLu nann(E)li(y)endukI gEli

A pannuga nApAli bhAgyamA vanamAli (innALLu)

C1 bAluDaina nA paritApamula jUci tALu tALumani dhairyamu baliki jAli dIra vEdka salpucu mari nIk- (I)lAgu buddhi(y)ani krI kaNTa jUcucu (innALLu)

C2 endu bOyina veNTa(n)Egi vattun(a)nucu mundu balgina nIv(e)ndu bOtivO andagADa satya saMdhuDu nIvaitE andarilO nann(A)dariJcukommi (innALLu)

C3 jADamADaga nEnu jAnakI nAyaka vEDaga lEdurA(v)EmArulaku Idu jODu lEni tODu nIvE gAni- (y)ADi tappa lEni(y)Apad-bAndhava nIv(innALLu)

C4 oka rUpamuna brOci oka rUpamunan(E)ci oka rUpamuna jUcucuNTivi gAni sukha dAyaka satta sunt(ai)na ledA akaLaGka tyAgarAj(A)rcita caraNa (innALLu)

Gist O Wearer of Garland of Wild Flowers! O Our Fortune who guards us nicely! O Most charming Lord! O Consort of jAnakI! O Saviour from misfortunes who does not fail having given word! O Lord who bestows comfort! O Blemish- less Lord! O Lord whose feet are worshipped by this tyAgarAja! Having governed me all these days, why this ridicule? (1) I, being a youngster, seeing my plight, You gave me courage to continue to bear; (2) You were playful with me in order to relieve my misery; (3) You looked at me with downcast eyes as if to tell that 'this way it is wise for you'. (4) You said earlier that 'I will come along wherever you go'; where have You gone now? If You are true to Your word, may You support me in front of others. (5) I am not praying to You on the sly so that I would be deceived. There is none equal to You as a company. (6) You protected me in one form, deceived me in another form and watched (my suffering) in yet another form? Is there not even a little goodness?

Word-by-word Meaning

P Having governed (Eli) me (nannu) all these days (innALLu), why (enduku) this (I) (nannEliyendukI) ridicule (gEli)?

A O Wearer of Garland (mAli) of Wild Flowers (vana) (vanamAli)! O Our (mA) Fortune (bhAgyamA) who guards (pAli) us nicely (pannuga)! Having governed me all these days, why this ridicule?

C1 Having governed me all these days by - seeing (jUci) my (nA) plight (paritApamu) who is a youngster (bAluDaina), having given (baliki) (literally say) me courage (dhairyamu) to continue to bear (tALu tALumani) (my troubles); being (salpucu) playful (vEdka) with me in order to relieve (dIra) my misery (jAli); and further (mari) looking (jUcucu) at me with downcast (krI) eyes (kaNTa) as if to tell that (ani) "this way (IlAgu) it is wise (buddhi) (budhyani) for you (nIku) (nIkIlAgu)"; thus, why this ridicule (now)?

C2 Where (endu) have You (nIvu) (nIvendu), who said (balgina) earlier (mundu) that (anucu) 'I will come (vattunu) (vattunanucu) along (veNta Egi) (veNTanEgi) wherever (endu) you go (bOyina)', gone (bOtivO) now?

O Most charming Lord (andagADa)! If You (nIvu) are (aitE) true to Your word (satya saMdhuDu), may You support (AdariJcukommi) me (nannu) (nannAdariJcukommi) in front of others (andarilO)! having governed me all these days, why this ridicule now?

O Consort (nAyaka) of jAnakI! I (nEnu) am not (lEdurA) praying (vEDaga) to You on the sly (jADa mADaga) so that I would be deceived C3

(EmArulaku) (lEdurAvEmArulaku); there is none equal (IDujODu lEni) to You (nIvE) as a company (tODu); O Saviour (bAndhava) (literally relative) from misfortunes (Apat) (lEniyApadbAndhava) who does not (lEni) fail (tappa) having given word (ADi) (gAniyADi)! but (gAni) having governed me all these days, why this ridicule now?

C4 Why this ridicule now having governed me all these days by protecting (brOci) in one (oka) form (rUpamuna), deceiving (Eci) me in another (oka) form (rUpamuna) (rUpamunayEci) and (mari) watching (jUcucuNTivi) (my suffering) in yet another (oka) form (rUpamuna)? O Lord who bestows (dAyaka) comfort (sukha)! Is there not (lEdA) even a little (suntaina) goodness (satta)! O Blemish-less Lord (akalaGka)! O Lord whose feet (caraNa) are worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)!

Notes - C4 - brOci - this is how it is given in the books of TSV/AKG and CR. However, in the book of TKG, this is given as 'jUci'. As 'jUci' occurs subsequently, 'brOci' has been adopted. This needs to be checked. Any suggestions ??? C4 Eci - jUcucu - In the book of TKG, this has been translated as 'You delegated the power to create, sustain and destroy to the Trinity'. In my humble opinion, there are no such words in the kriti. Any suggestions ??? C4 - akaLaGka - this word could be translated as an epithet of zrI tyAgarAja also. In that case, the translation would be 'O Lord whose feet are worshipped by the blemish-less tyAgarAja'. Any suggestions ???

zaraNu zaraNanucu-madhyamAvati

In the kRti 'zaraNu zaraNanucu' - rAga madhyamAvati, zrI tyAgarAja pleads with Lord not to treat his words as joke.

P zaraNu zaraN(a)nucu moraliDina nA giramul(a)nni pariyAcakam(au)nA

A zaraja nayana parama puruSa ninn- (a)nusaraNatO karuNatO mari mari (zaraNu)

C1 zaramu tarama taramu gAka kAk- (A)suruDu surulan(A)ye vEDa gAnu dazaratha vara kumAruni bANam(a)nucunu veraci jaraga marala tAnu gani gAbara baDi saraguna zaraN(a)nu mAtramu niruvaganu rajata giri nAth(A)dulu varamagu biruduna sarasata meccanu karuNanu sthiramuga varam(i)ccina ninu (zaraNu)

C2 munupu manasunan(a)sUyalanu tapO- dhanuDu vinayamunanu draupadini

zOdhanamu ghanamuga nijamuna sEya dRDha- munanu tana madini zaraN(a)nagAnE kanikaramuna vEgana nIv(e)ntO canuvuna munulu su-janulu sur(A)sura gaNamul(a)vani pAla narulu pogaDaganu vanaja nayana laghuvuna brOcina ninu (zaraNu)

C3 madini bedaru su-datini kani nIdu padamulu dayanu dharalOnu brOcE gadara mada jana daLan(A)paghana jita madana budha jana dhana tyAgarAja hRdaya kumuda jalaja dhara samharaN- (A)ri damana sadamala radana muni manO- sadana zubhada nanu mudamuna brOvumu sadayuDa kodavalan(a)dalimpumu ninu (zaraNu)

Gist O Lotus Eyed! O Supreme Lord! O Lord whose hands rent asunder those who are arrogant! O Lord who surpasses cupid in handsomeness! O Lord who is the wealth of the wise people! O Lord who is the moon that blossoms the Lotus of the heart of this tyAgarAja! O Lord who slayed hiraNyAkSa who seized the earth! O Lord with a very pure teeth! O Lord who is abiding in the hearts of the sages! O Bestower of auspiciousness! O Lord with a merciful heart! Would all my words, appealing to You repeatedly and pitiably, by adhering (to You) that 'Give me refuge, Give me refuge', become a joke? As Your missile chased and as it became impossible for him to avoid it, the crow-demon had to pray to the celestials for protection; but, the celestials distanced themselves in fright that it is the missile of zrI rAma; then, he (kAkAsura) seeing his own plight, being terrified, turning back, quickly sought refuge in You; the moment he (kAkAsura) sought refuge, determination, mercifully and firmly gave a boon saving his life; Lord ziva and You, with

others nicely praised this act to be a great honour for You; for such a person, would all my words appealing repeatedly - 'give me refuge-give me refuge' - become a joke? Earlier, when sage durvAsa, having a spiteful intention in his mind, humbly tested draupadi truly and severely, she firmed up in her mind and sought refuge in You; as soon as she did so, You protected her easily, kindly, quickly and with great love; this was praised by sages, virtuous people, the multitudes of celestials and demons, the kings and ordinary people; for such a person, would all my words appealing repeatedly - 'give me refuge-give me refuge' - become a joke? Earlier, on this Earth, Your feet graciously protected finding ahalyA who was terrified in her mind; please protect me happily; please remove all my deficiencies (or fulfil my desires).

Word-by-word Meaning

P Would (aunA) all (anni) my (nA) words (giramulu) (giramulanni) appealing (moraliDina) to You that (anucu) 'Give me refuge (zaraNu), Give me refuge (zaraNu)' (pariyAcakamaunA)? (zaraNanucu), become joke (pariyAcakamu)

A O Lotus (zaraja) Eyed (nayana)! O Supreme (parama) Lord (puruSa)! Would all my words,

(karuNatO), by adhering (anusaraNatO) (ninnanusaraNatO) (to You) that 'Give appealing to You (ninnu) repeatedly (mari mari) and pitiably

me refuge , Give me refuge', become a joke?

C1 As Your missile (zaramu) (literally arrow) chased (tarama) and as it became impossible (taramu gAka) for him (to avoid it), the crow-demon (kAkAsuruDu) had to (Aye) pray (vEDa) to the celestials (surulanu) (surulanAye) (for protection); but (gAnu) as the celestials distanced (jaraga) themselves in fright (veraci) that (anucunu) it is the missile (bANamu) (bANamanucu) of zrI rAma - the blessed (vara) son (kumAruni) of King dazaratha, he - (kAkAsura) (tAnu) turning back (marala) seeing (gani) (his plight), being terrified (gabara baDi), the moment (mAtramu) he quickly (saraguna) sought (anu) refuge (zaraNu) (zaraNanu) in You, for such a person (ninu) (literally You) who, with determination (niruvaganu), mercifully (karuNanu) and firmly (sthiramuga) gave (iccina) a boon (varamu) (varamiccina) (to kAkAsura saving his life), as Lord ziva - the Chief (nAtha) of snow (rajata) (literally silver) mountain (giri) - and others (Adulu) (nAthadulu) - nicely (sarasata) praised (meccanu) it to be a great (varamagu) honour (birudunu) for You would all my words appealing repeatedly - 'give me refuge-give me refuge' - become a joke?

C2 Earlier (munupu), when sage durvAsa - one with the wealth (dhanuDu) of asceticism (tapas) (tapOdhanuDu) - having a spiteful intention (asUyalanu) in his mind (manasunanu) (manasunanasUyalanu), humbly (vinayamunanu) tested (zOdhanamu (draupadini) truly (nijamuna) and severely (ghanamuga), sEya) draupadi

she having firmed up (dRDhamunanu) in her (tana) mind (madini), as soon as she sought refuge (zaraNanagAnE) in You, O Lotus (vanaja) Eyed (nayana)! for such a person (ninu) (literally You) who protected (brOcina) her easily (laghuvuna), kindly (kanikaramuna), quickly (vEgana) and with great (entO) (nIventO) love (canuvuna), to the praise (pogaDaganu) of sages (munulu), virtuous people (sujanulu), the multitudes (gaNamulu) of celestials (sura) and demons (asura) (surAsura), the kings - rulers (pati) of earth (avani) (gaNamulavani) and ordinary people (narulu), would all my words appealing repeatedly - 'give me refuge-give me refuge' - become a joke?

C3 Isn't it (gadara) that, on this Earth (dharalOnu), Your (nIdu) feet (padamulu) graciously (dayanu) protected (brOcE) finding (gani) ahalyA - one with beautiful teeth (sudatini) - who was terrified (bedaru) in her mind (madini)? O Lord whose hands (apaghana) (literally limbs) rent asunder (daLana) (daLanApaghana) those (jana) who are arrogant (mada)! O Lord who surpasses (jita) cupid (madana) in handsomeness! O Lord who is the wealth (dhana) of the wise (budha) people (jana)! O Lord who is the moon (jalaja) that blossoms the Lotus (kumuda) of the heart (hRdaya) of this tyAgarAja! O Lord who slayed (damana) hiraNyAkSa (ari) (literally enemy) who seized (saMharaNa) the earth (dhara)! O Lord with a very pure (sadamala) teeth (radana)! O Lord who is abiding (sadana) in the hearts (manas) (literally mind) (manOsadana) of the sages (muni)! O Bestower (da) of auspiciousness (zubha) (zubhada)! Please protect (brOvumu) me (nanu) happily (mudamuna); O Lord with a merciful heart (sadayuDa)! Please remove (adalimpumu) all my deficiencies (kodavalanu) (or fulfil my desires) (kodavalanadalimpumu); would all my words appealing repeatedly to You (ninu) - 'give me refuge- give me refuge' - become a joke?

Notes -

C1 - kAkAsura - This refers to crow demon (kAkAsura) against whom zrI rAma aimed brahmAstra for harassing Mother sItA - (zrImad vAlmIki rAmAyaNa - sundara kANDa - Chapter 38). C2 - draupadi - The episode occurs in mahAbharata - Book 3 - vana parva - draupadi haraNa parva - (Section CCLXI). For e-text (translation) version of vEdas, purANAs etc, please visit site - http://www.sacred-texts.com/index.htm

Chapter 48. C3 - ahalyA - refers to zrImad vAlmIki rAmAyaNa - bAlakANDa -

C3 - dhara saMharaNa - The story of hiraNyAkSa is given in zrImad- bhAgavataM, Book 3, Chapters 17 to 19.

samayamu delisi-asAvEri

In the kRti 'samayamu delisi' - rAga asAvEri, zrI tyAgarAj bemoans his fate and states that without devotion to zrI rAma, it does not matter whether one is alive or not.

P samayamu delisi puNyamul(A)rjiJcani kumati(y)uNDiy(E)mi pOyi(y)Emi

A zamata tODi dharmamu jayamE gAni kramamutO manavini vinavE O manasA (samaya)

C1 sAramau kavitala vini verrivADu santOSapaDi(y)Emi paDak(E)mi cEreDEsi guDDi kannulu bAguga teraci(y)Emi teravk(u)NDinan(E)mi (samaya)

C2 turaka vIthilO vipruniki pAnaka pUja neraya jEsi(y)Emi sEyakuNDi(y)Emi dharan(I)ni dhana kOTlaku yajamAnuDu tA bratiki(y)Emi dayyam(ai)nan(E)mi (samaya)

C3 padamu tyAgarAja nutunipai gAnidi pADi(y)Emi pADakuNDinan(E)mi Edanu zrI rAma bhaktiyu lEni nara janmam- (e)tti(y)Emi(y)ettakuNDinan(E)mi (samaya)

Gist O My Mind! Listen to my appeal in the right manner. Only that act of right conduct or duty performed with tranquility of mind is victorious. How does it matter - (1) whether that fool, who would not earn merit knowing the appropriate time, is alive or dead? (2) whether a mad man, hearing an excellent poetry, appreciates it or not? (3) whether large blind eyes are fully open or not? (4) whether one worships a brAhmaNa or wise man, in the street populated by Muslims, with a lot of jaggery water or not? (5) whether that possessor of lot of wealth who would not donate in this World, lives or becomes a ghost? (6) whether that song which does not pertain to zrI rAma - the Lord praised by this tyAgarAja, is sung or not? and whether a human birth, without devotion to Lord zrI rAma, is taken or not?

Word-by-word Meaning

P How does it matter whether (Emi) that fool (kumati), who would not earn (ArjiJcani) merit (puNyamulu) (puNyamulArjiJcani) knowing (delisi) the

appropriate time (samayamu), is alive (uNDi) (kumatiyuNDiyEmi) or dead (pOyi) (pOyiEmi)?

A Only (gAni) that act of right conduct or duty (dharmamu) performed with (tODi) tranquility (zamata) of mind is victorious (jayamE); O My Mind (manasA)! Listen (vinavE) to my appeal (manavi) in the right manner (kramumutO); How does it matter whether that fool, who would not earn merit knowing the appropriate time, is alive or dead?

C1 How does it matter whether (Emi) a mad man (verrivADu), hearing (vini) an excellent (sAramau) poetry (kavitala), appreciates (santOSapaDi) (santOSapaDiyEmi) (literally happy) it or not (paDaka) (paDakEmi)? how does it matter whether (Emi) large (cEreDEsi) (literally as big as the hollow of the hand) blind (guDDi) eyes (kannulu) are fully (bAguga) open (teraci) (teraciyEmi) or not (teravakuNDinanEmi) (literally not open)? how does it matter whether that fool, who would not earn merit knowing the appropriate time is alive or dead?

C2 How does it matter whether (Emi) one worships (pUja jEsi) (pUja jEsiyEmi) a brAhmaNa or wise man (vipruniki), in the street (vIthilO) populated by Muslims (turaka), with a lot of (neraya) jaggery water (pAnaka) or not (sEyakuNDiyEmi) (literally not do)? how does it matter whether (Emi) that (tA) possessor (yajamAnuDu) (literally master) of lot of (kOTlaku) (literally crores of) wealth (dhana) who would not donate (Ini) in this World (dharanu) (dharanIni), lives (bratiki) (bratikiyEmi) or becomes (aina) a ghost (dayyamu) (dayyamainanEmi)? how does it matter whether that fool, who would not earn merit knowing the appropriate time is alive or dead?

C3 How does it matter whether (Emi) that song (padamu) which does not pertain (gAnidi) to zrI rAma - the Lord praised (nutunipai) by this tyAgarAja (tyAgarAjanutunipai), is sung (pADi) (pADiyEmi) or not (pADakuNDinananEmi) (literally remains unsung)? come what may (Edanu), how does it matter whether (Emi) a human (nara) birth (janmamu), without (lEni) devotion (bhaktiyu) to Lord zrI rAma, is taken (etti) or not (janmamettiyEmiyettakuNDinanEmi)? how does it matter whether that fool, who would not earn merit knowing the appropriate time is alive or dead?

Notes - P - kumati - this is how it is given in all books other than that of TSV/AKG wherein it is given as 'dhanikuDu'. This needs to be checked. Any suggestions ??? A - O manasA - this is how it is given in the books of TKG and TSV/AKG. However, it is given as 'manasa' in the book of CR. This needs to be checked. Any suggestions ??? C2 - vIthi - This is how it is given in the books of TKG and CR. This is a Sanskrit word meaning 'road'; the correesponding telugu word is 'vIdhi'. Any suggestions ??? C2 - pAnaka - Water mixed with jaggery is offered at the time of pUja.

zrIkAnta nIyeDa-bhavapriya

In the kRti 'zrIkAnta nIyeDa' - rAga bhavapriya, zrI tyAgarAja asks Lord to protect his devotees by showing them the right path.

P zrI kAnta nI(y)eDa bal(A)tibala celagaGga lEdA vAdA

A pAk(A)ri nuta nIvAri bal(A)blamunu teliyaga lEdA (zrI)

C kAka daityu(n)Eka zaramunan(E)ya kaJjaj(A)stramai paraga lEdA zrIkara dvijulai dArin(e)ruga lEni cinta nIku tOcad(E)mi tyAgarAja nuta (zrI)

Gist O Beloved of lakSmI! O Lord praised by indra! O Lord who causes of Prosperity! O Lord praised by this tyAgarAja! Aren't the two mantras - bala and atibala with You with a flourish? Is there any dispute? Don't You know the strength and weaknesses of Your people? When You discharged a reed (or blade of grass) against crow demon, did it not blaze forth as brahmAstra? Why the worry about people born as brAhmaNa and yet not knowing the (right) path, doesn't occur to You?

Word-by-word Meaning

P O Beloved (kAnta) of lakSmI (zrI)! Aren't (lEdA) the two mantras - bala and atibala (balAtibala) with You (nIyeDa) with a flourish (celagaGga)? Is there any dispute (vAdA)?

A O Lord praised (nuta) by indra - enemy (ari) of demon pAka (pAkAri)! Don't You know (teliyaga lEdA) the strength (bala) and weaknesses (abalamu) (balAbalamu) of Your (nI) people (vAri) (nIvAri)? O Beloved of lakSmI! Aren't the two mantras - bala and atibala with You with a flourish? Is there any dispute?

C When You discharged (Eya) (literally throw) a (Eka) reed (or blade of grass) (zaramunanu) (zaramunanEya) against crow (kAka) demon (daityunu) (daityunEka), did it not (lEdA) blaze forth (paraga) as brahmAstra - missile (astramu) of brahmA - born of Lotus (kaJjaja) (kaJjajAstramai)? O Lord who causes (kara) of Prosperity (zrI)! Why (Emi) concern (cinta) (literally worry) about people born as brAhmaNa (dvijulai) and yet not (lEni) knowing (eruga) the (right) path (dArini) (dArineruga), doesn't occur (tOcadu) (tOcadEmi) to You (nIku)? O Lord praised (nuta) by this tyAgarAja! O Beloved of lakSmI! Aren't the two mantras - bala and atibala with You with a flourish? Is there any dispute?

Notes - P - bala and atibala - sage vizvAmitra initiated zrI rAma and lakSmaNa in these two mantras, by chanting which one can overcome hunger, thirst and sleep. For the mantra please refer to- http://www.valmikiramayan.net/bala/sarga22/balaitrans22.htm P - celagaGga - this is how it is given in the book of CR; in the book of TKG, it is given as 'celaGgaga'; in the book of TSV/AKG, it is given as 'celaGga'. 'celaGga' and 'celaGgaga' do not seem be correct; therefore, 'celagaGga' has been adopted. This needs to be checked. Any suggestions ???

A - lEdA - this is how it is given in all the books other than that of TKG, where it is given as lEdEmi'. Though there is no change in the meaning, this needs to be checked. Any suggestions ??? A - pAkAri - The episode relates to amRta mantana (churning of the milk-ocean for nectar). After the nectar was given to dEvas only, a fight broke out between dEvas and asuras. In the battle indra killed the asura pAka. (zrImad bhAgavatam - Book 8 : 10). C - kAka daitya - This refers to crow demon (kAkAsura) against whom zrI rAma aimed a brahmAstra for harassing Mother sItA - (zrImad vAlmIki rAmAyaNa - sundara kANDa - Chapter 38). C - zaramuna - zara is also a kind of grass or reed used as arrow - According the Monier's Sanskrit - English Dictionary, saccharum sara is the reed used for arrows. Saccharam refers to sugar cane. According to zrImad vAlmIki rAmAyaNa - sundara kANDa - Chapter 38 -

sa darbhasaMstarAd gRhya brahmaNO(a)strENa yOjayat| sa dIpta iva kAlagnirjajvAlAbhimukhO dvijaM || 29

"Taking a blade of grass (darbha - kuza grass) from his mat, he charged it with the potency of the mystic missile presided over by brahmA. It burst into flames like the blazing fire of universal destruction before the bird."

C - zrI kara dvijulai - this is how it is given in the books of CR and TSV/ AKG. How in the book of TKG and in the book of ATK, this is given as 'zrI karAdvijulai' which needs to be split as 'zrI+kara+advijulai'. If this is correct, then it will be translated as 'though born as brAhmaNa (dvija) but act otherwise (advija)'. Overall, there seems to be no change in the meaning. This needs to be checked. Any suggestions ??? C - dvija - this word means both brAhmaNa and a bird. As given in the above quote (zrImad vAlmIki rAmAyaNa), the word used to indicate 'kAkAsura' is 'dvija'; therefore, zrI tyAgarAja seems to ridicule zrI rAma for his inaction.

mariyAda gAdayya-bhairavaM

In the kRti 'mariyAda gAdayya' - raga bhairavaM, zrI tyAgarAja asks Lord to protect him.

P mariyAda gAdayya manupavad(E)mayya

A sarivArilO nannu cauka cEyuT(e)lla zrI hari hari nIv(a)NTi karuNA nidhiki (mariyAda)

C tana vArul(a)nyulanE tAratamyamunu ghanuDaina dAzarathikE galad(a)ni kIrti gadA ninu bAya nErani nannu brOvak(u)NDEdi dhanada sakhuDagu tyAgarAja pUjita (mariyAda)

Gist O Lord zrI hari! O Lord worshipped by this tyAgarAja in the same manner as Lord ziva! It doesn't behove Ocean of compassion like You, to slight me in the midst of all my compeers. Why don't You protect me? Is it not famous that the great zrI rAma (son of dazaratha) doesn't have (the quality of) differentiation between His own people and others? It doesn't

behove a person like You to remain without protecting me who wouldn't be separated from You.

Word-by-word Meaning

P O Lord (ayya)! It doesn't (gAdu) (gAdayya) behove (mariyAda) You! Why (adEmi) don't You protect (manupavu) (manupavadEmayya) me?

A O Lord zrI hari! O Lord hari! It doesn't behove Ocean (nidhi) (nidhiki) of compassion (karuNA) like (aNTi) You (nIvu) (nIvaNTi), to slight (cauka cEyuTa) me (nannu) in the midst of all (ella) (cEyuTella) my compeers (sarivArilOna); Why don't You protect me?

C Is it not (gadA) famous (kIrti) that (ani) the great (ghanuDaina) zrI rAma - son of dazaratha (dAzarathi) (dAzarathikE) doesn't have (galadu) (galadani) (the quality of) differentiation (tAratamyamunu) between (anE) His own (tana vArulu) people and others (anyulu) (tanavArulanyulanE)? O Lord worshipped (pUjita) by this tyAgarAja in the same manner as (agu) Lord ziva - Friend (sakhuDu) (sakhuDagu) of kubEra (dhanada)! It doesn't behove a person like You to remain (uNDEdi) without protecting (brOvaka) (brOvakuNDEdi) me (nannu) who wouldn't (nErani) be separated (bAya) from You (ninu); Why don't You protect me?

Notes - C - dhanada sakhuDagu - The story regarding the friendship between kubEra and Lord ziva is given in Shiv Mahapuran - Rudra Samhita - Gunanidhi - The Brahmin's son. Please visit site for full story - http://www.urday.com/ - (Puranas - Shiva Mahapurana - Rudra Samhita)

enduku peddala-zaGkarAbharaNaM

In the kRti 'enduku peddalavalE' - rAga zaMkarAbharaNaM, zrI tyAgarAja pleads with Lord to bestow on him the same kind of wisdom which great devotees have.

P enduku peddala vale buddhi iyyavu endu pOdun(a)yya rAmayya

A andari vale dATi dATi vadariti anda rAni paND(A)ye kadarA (endu)

C vEda zAstra tattv(A)rthamulu telisi bhEda rahita vEdAntamunu telisi nAda vidya marmambulanu telisi nAtha tyAgarAja nuta nijamuga (endu)

Gist O Lord rAma! O Lord praised by this tyAgarAja! Why woudn't You bestow on me the same kind of wisdom as that of great people? Where could I go? Like all others, I too have been prattling, jumping here and there; isn't it that it (wisdom) has become a fruit which could not be attained? Even after I have known (1) true philosophical meanings of vEdas and zAstras, (2) undifferentiated vEdAnta, and (3) the secrets of the knowledge of

nAda, why wouldn't You bestow on me the same kind of wisdom truly like that of great devotees?

Word-by-word meaning

P O Lord (ayya)! Why (enduku) woudn't You bestow (iyyavu) on me the same kind of wisdom (buddhi) as that of (vale) great people (peddala) (literally

(pOdunayya)? elders)? O Lord (ayya) rAma (rAmayya)! Where (endu) could I go (pOdunu)

A Like (vale) all others (andari), I too have been prattling (vadariti) jumping here and there (dATi dATi); isn't it (kadarA) that it (wisdom) has become (Aye) (paNDAye) a fruit (paNDu) which could not (rAni) be attained (anda)? O Lord! Why wouldn't You bestow on me the same kind of wisdom as that of great people? O Lord rAma! Where could I go?

C Even after I have known (telisi) the true philosophical (tattva) meanings (arthamulu) (tattvArthamulu) of vEdas and zAstras, known (telisi) the undifferentiated (bhEda rahita) vEdAnta (vEdAntamunu), and known (telisi) the secrets (marmambulanu) of the knowledge (vidya) of nAda, O Lord (nAtha) praised (nuta) by this tyAgarAja! why wouldn't You bestow on me the same kind of wisdom truly (nijamuga) like that of great devotees? O Lord rAma! Where could I go?

Notes - P - peddalu - Here this would refer to nArada and the like. P - iyyavu - this is how it is given in the book of TSV/AKG. However, in the books of TKG and CR, this is given as 'Iyavu'. This needs to be checked. Any suggestions ??? A - anda rAni paNDu - The Aesop's Fables of Grapes and the Fox seems to be referred here. A - dATi dATi vadariti - The exact meaning of this phrase is not clear. From the context, it has been translated as 'prattled jumping here and there'. Any suggestions ??? C - bhEda - dvaita as propounded by madhvAcArya is considered as bhEda vAda. Please visit the following site to know more about bhEda vAda and madhvAcArya - http://www.dvaita.org/overview.shtml C - vEdAntamunu - This is how it is given in the book of CR and ATK. However, in the book of TKG, it is given as 'vEdAntamulu' - thus pluralising the word. In my humble opinion, 'vEdAntamunu' is the appropriate word. Any suggestions ??? C - nAda vidya - In the present context, it is taken to mean 'nAdOpAsana' as practised by those knowledgeable in music. However, 'nAda vidyA' has a much wider connotation which is dealt in zrI vidyA and other Agama systems. C - telisi - In the book of CR, this word has been attributed to the great devotees. However, the flow of the language seem to point otherwise. Particularly, the word 'nijamuga' seems to indicate that the 'true wisdom' is something more than what is intellectually perceived, but a grace of the Lord which zrI tyAgarAja is asking the Lord to bestow on him. Any suggestions ???

sari jEsi vEDuka-tIravAhini

In the kRti 'sarijEsi vEDuka' - rAga tIvravAhini, zrI tyAgarAja asks Lord why He is silent while the imposters flourish, the true devotees are undergoing ridicule.

P sari jEsi vEDuka jUcuTa sAkEta rAma nyAyamA

dharalOna nI nija dAsulanu kandarpak(A)dula nija dAsulanu (sari)

C kokka zAstra vidulu nara sannuticE goppa bahumatul(a)nandedar(a)yya cakkagAnu bhakti zAstra vidula cAla kani navvedaru tyAgarAja vinuta (sari)

Gist O Lord rAma of ayOdhya! O Lord praised by this tyAgarAja! Is it justifiable to watch the fun by equating (different kinds of) people? In this World, is it justifiable to watch the fun by equating your true devotees and those who are slaves of lust etc? Experts in treatise of sex, not only reaped great rewards by praising well other humans, but also, nicely derided much looking at those great devotees - experts in the treatise of devotion.

Word-by-word Meaning

P O Lord rAma of ayOdhya (sAkEta)! Is it justifiable (nyAyamA) to watch the fun (vEDuka jUcuTa) by equating (sari jEsi) (different kinds of) people?

A O Lord rAma of ayOdhya! In this World (dharalOna), is it justifiable to watch the fun by equating your (nI) true (nija) devotees (dAsulanu) and those who are slaves (nija dAsulanu) of lust (kandarpaka) (literally pertaining to cupid) etc (Adula) (kandarpakAdula)?

C O Lord (ayya)! Experts (vidulu) in treatise of sex (kokka zAstra), not only reaped (andedaru) great (goppa) rewards (bahumatulu) (bahumatulanandedarayya) by praising well (sannuticE) other humans (nara), but also, nicely (cakkagAnu) derided (navvedaru) much (cAla) looking (kani) at those great devotees - experts (vidula) in the treatise (zAstra) of devotion (bhakti). O Lord praised (vinuta) by this tyAgarAja! O Lord rAma of ayOdhya! Is it justifiable to watch the fun by equating (different kinds of) people?

Notes - A - dharalOna nija dAsulanu - this is how it is given in the books CR and TKG. However, in the book of TSV/AKG, this is given as 'dharalOna nI parivArulanu'. In the book of TKG 'nI parivArulanu' is given as an alternative. In the context, 'nija dAsulanu' seems to be appropriate. This needs to be checked. Any suggestions ??? C - kokka zAstra - in tamizh this is kokkOgaM and telugu kokkOkamu. C - cAla kani - this is how it is given in the books of TKG. However, in the books of CR and TSV/AKG, this is given as 'jAla gani'. In the present context, 'cAla' seems to be appropriate. This needs to be checked. Any suggestions ???

nI cittamu nA-vijayavasanta

In the kRti 'nI cittamu nA' - rAga vijayavasanta, zrI tyAgarAja states that whatever the Lord's will be, he shall consider it to be his fortune.

P nI cittamu nA bhAgyam(a)yya nir-upAdhika nI vADan(a)yya

A yOciJci kAryamu lEd(a)nucun- (o)kapAri zaraN(a)nukoNTin(a)yya (nI)

C para daivamula jUcu(n)antanE bhAvam(a)ndu nIvai paragedav(a)yya dhara lOna nA sari vAralalO daya jUDav(a)yya tyAgarAja nuta (nI)

Gist O Lord! O The Absolute Lord! O Lord praised by this tyAgarAja! Your will is my fortune; I am Your's. That there is no use in pondering, once and for all I sought your refuge. The moment I look at other Gods, in my mind (in my apprehension) (that form) was effulgent as You; in this world, please show mercy amidst my compeers.

Word-by-word Meaning

P O Lord (ayya) !Your (nI) will (cittamu) is my (nA) fortune (bhAgyamu) (bhAgyamayya); O The Absolute Lord (nir-upAdhika)! O Lord (ayya)! I am Your's (nIvADanu) (nI vADanayya).

A O Lord (ayya)! That (anucunu) there is no use (kAryamu lEdu) in pondering (yOciJci), once and for all (okapAri) (lEdanucunokapAri) I sought (anukoNTini) your refuge (zaraNu) (zaraNanukoNTinayya); O Lord!Your will is my fortune; O The Absolute Lord! O Lord I am Your's.

C O Lord (ayya)! The moment (antanE) I look (jUcu) (jUcunantanE) at other (para) Gods (daivamula), in my mind (in my apprehension) (bhAvamu andu) (bhAvamandu) (that form) was effulgent (paragedavu) (paragedavayya) as You (nIvai); O Lord (ayya)! in (1Ona) this World (dhara), please show (jUDu) (jUDavayya) mercy (daya) amidst my (nA) compeers (sari vAralalO); O Lord praised (nuta) by this tyAgarAja! O Lord!Your will is my fortune; O The Absolute Lord! O Lord I am Your's.

Notes -

will is my pleasure'. P - nI cittamu nA bhAgyamu - This is equivant to English usage 'Your

C - jUcunantanE - this is how it is given in all the books other than that of TKG, where it is given as 'jUcinantanE'. As the former is a typical Telugu usage, it has been adopted. Any suggestions ???

sItA patI nA manasuna-kamAs

In the kRti 'sItA patI nA manasuna' - rAga kamAs, zrI tyAgarAja states that the word of the Lord is the final doctrine for him.

P sItA patI nA manasuna siddhAntam(a)ni(y)unnAnurA

A vAt(A)tmaj(A)dula centanE varNiJcina nI palukul(e)lla (sItA)

C prEma jUci nApai pedda manasu jEsi nI mahimal(e)lla niNDAra jUpi I mahini bhayam(E)Tik(a)nna maTa rAma candra tyAgarAja vinuta (sItA)

Gist O Lord rAma candra - Consort of sItA! O Lord rAma candra! O Lord praised by this tyAgarAja! I have, in my mind, considered the words uttered by You, in the presence of AJjanEya and others, with affection and kind heartedly, after having exhibited fully all Your mights, that 'why do You fear anything in this World', to be the final doctrine.

Word-by-word Meaning

P O Consort (patI) of sItA! I have, in my (nA) mind (manasuna), considered (unnAnu) (literally remain) (Your Word) to be (ani) the final doctrine (siddhAntamu) (siddhAntamaniyunnAnurA).

O Consort of sItA! I have, in my mind, considered all (ella) Your (nI) words (palukulu) (palukulella) - A

which You uttered (varNiJcina) (literally described) in the presence (centanE) (literally proximity) of AJjanEya - mind-born of vAyu (vAtAtmaja) and others (Adula) (vAtAtmajAdula), to be the final doctrine.

C O Consort of sItA! I have, in my mind, considered the words (mATa) uttered (anna) by You - with (jUci) affection (prEma) and kind heartedly (pedda manasu jEsi) (literally being liberal minded) towards me (nApai), after having exhibited (jUpi) fully (niNDAra) all (ella) Your (nI) mights (mahimalu) (mahimalella), that 'why (ETiki) do You fear (bhayamu) (bayamETikanna) anything in this (I) World (mahini)', O Lord rAma candra! O Lord praised (vinuta) by this tyAgarAja! to be the final doctrine.

enta bhAgyamu-sAraGga

In the kRti 'enta bhAgyamu' - rAga sAraMga, zrI tyAgarAja states Lord is his fortune.

p enta bhAgyamu mApAla kalgitivi evar(I)Du muj-jagamulalO tana(kenta)

centa jEri saujanyuDai paliki

cinta bAga tolagiJci brOcitivi (enta)

C munnu nI samIpamuna velayu san- munulan(e)llan(a)Nim(A)di lIlalacE tinnagAnu pAlanamu jEsin(a)TTu nannu kAcitivi tyAgarAja nuta (enta)

Gist O Lord praised by this tyAgarAja! What a fortune that You are there as our protector! Who is equal to me in all the three Worlds? Having come near and talking to me as a benefactor, You protected me by removing totally my worries. You protected me too in the same way, as You did long ago by protecting decisively all those blessed sages who were near You, by Your divine sports of super-human powers.

Word-by-word Meaning

P What (enta) a fortune (bhAgyamu) that You are there (kalgitivi) as our protector (mA pAla)! Who (evaru) is equal (IDu) (evarIDu) to me (tanaku) in all the three Worlds (muj-jagamulalO)?

A Having come near (centa jEri) and talking (paliki) to me as a benefactor (saujanyuDai), You protected (brOcitivi) me by removing (tolagiJci) totally (bAga) my worries (cinta); what a fortune that You are there as our protector! who is equal to me in all the three Worlds?

C You protected (kAcitivi) me (nannu) too in the same way as (aTTu) You did (jEsina) (jEsinaTTu) long ago (munnu) by protecting (pAlanamu) decisively (tinnagAnu) all those (ellanu) blessed sages (san-munulanu) who were (velayu) near (samIpamuna) You (nI), by Your divine sports (IIlalacE) of super-human powers (aNimAdi) (sanmunulanellanaNimAdi); O Lord praised (nuta) by this tyAgarAja! what a fortune that You are there as our protector! who is equal to me in all the three Worlds?

Notes - P - evarIDu - this is how it is given in the books of TKG and TSV/AKG. However, in the books of TKG and TSV/AKG, this is given as 'evvarIDu'. This needs to be checked. Any suggestions ??? P - evarIDu tanaku - In some books this has been translated as 'who is equal to You'. In my humble opinion, the word 'tanaku', indicates 'self; therefore, zrI tyAgarAja seems to state that 'I am so blessed that there is none equal to me'. Any suggestions ??? C - aNimAdi lIlalacE - In the books of CR and TSV/AKG, this has been translated as 'bestowing aNimAdi siddhis on the sages'; however, in the book of TKG, this is attributed to the Lord. In my humble opinion, in view of the word 'IIlalacE', the 'aNimAdi' should be applied to the Lord. Though it is pertinent note that the Lord is beyond the siddhis, the word 'IIlalacE' cannot otherwise be properly translated. If however, instead of the 'lIlalacE', it is 'siddhulacE', then this could be easily attributed to the sages. Any suggestions ??? C- aNimAdi - Eight kinds of super-human powers (siddhi) - aNiman - become minute as atom; laghiman - extreme lightness; prApti - reach anything (moon with the tip of finger); prAkAmya - irresistible will; mahiman - illimitable bulk; IzitA - supreme dominion; vazitA - subjugating by magic; kAmAvazAyitA - suppressing all desires.

C - aNimAdi lIlalacE - While there are many instances of super-human powers demonstrated by zrI rAma, the episode of breaking the bow of ziva in the court of King janaka, vanquishing of parazurAma, killing of khara and other fourteen thousand demons in a matter an hour and a half single handedly, piercing seven sAla trees with a single arrow, lifting the flinging the carcass of dundhubi to a great distance are all worth mentioning. C - jEsinaTTu - this is how it is given in all the books other than that of TKG, where it is given as 'jEsinaTu'. As 'jEsinaTTu' is more appropriate, the same has been adopted. Any suggestions ???

eTlA dorikitivO-vasanta

In the kRti 'eTlA dorikitivO' - rAga vasanta, zrI tyAgarAja states that he has been able to behold the Lord.

P eTlA dorikitivO rAma tanak(eTlA)

A cuTlAra gaDiya dOvaku nAdu paTl(A)bhimanamu lEk(u)NDaga (eTlA)

C pAda mahimO peddal- (A)zIrvada balamO su-svarapu nAda phalamO tyAgarAja khEda hara zrI nAtha tanak(eTlA)

Gist O Lord rAma! O Lord who relieves the afflictions of this tyAgarAja! O Consort of lakSmi! While there are none with affection towards me all round for a distance of an hour, I wonder how I ever found You! Is it the might of Your holy feet? or is it the strength of blessings of elders? or is it the fruit of (my upAsana of) nAda with melodious svara?

Word-by-word Meaning

P (dorikitivO) You! O Lord rAma! (I wonder) how (eTlA) I (tanaku) (tanakeTlA) ever found

A While there are (uNDaga) none (lEka) (lEkuNDaga) with affection (abhimAnamu) towards (paTla) (paTlAbhimAnamu) me (nAdu) all round (cuTlAra) for a distance (dOvaku) (literally way) of an hour (gaDiya) (literally 24 minutes - one hour), O Lord rAma! I wonder how I ever found You!

C Is it the might (mahimO) of Your holy feet (pAda)? or is it the strength (balamO) of blessings (AzIrvada) of elders (peddala) (peddalAzIrvada)? or is it the fruit (phalamO) of (my upAsana of) nAda with melodious svara (su-svarapu)? O Lord who relieves (hara) the afflictions (khEda) of this tyAgarAja! O Consort (nAtha) of lakSmi (zrI)! O Lord rAma! I (tanaku) wonder how I ever found You!

Notes - A - cuTlAra - This is how it is given in all the books. The meaning derived 'near' or 'around'. However, the form of the word is not clear. The nearest word is 'cuTTu'. The ending of the word 'ara' may mean 'half'. If 'cuTlAra' is not a

single word and 'ara' is joined to it, then 'ara' would be combined with the ensuing word 'gaDiya' as 'ara gaDiya' - half hour - please refer note below. Any suggestions ??? A - gaDiya -(tamizh nAzhigai) duration of 24 minutes - As per Indian tradition, a day consists of 60 hours (gaDiya) of 24 minutes each, as against 24 hours of 60 minutes each in Western System. A - gaDiya dOva - As per Tamil Dictionary, 7.5 nAzigai or 180 mins = 1 kAdam (tamizh) - approx 10 miles or 16 km. Therefore, gaDiya dOva is approximately 2.1 km.

kaTTu jEsinAvu-aThANA

In the kRti 'kaTTu jEsinAvu' - rAga aThANA, zrI tyAgarAja states that zrI rAma has bound him inextricably to Himself.

P kaTTu jEsinAvu rAma bandu

A maTTu mitamu lEn(a)TTi dEvatA matamulalO jorabaDudAm(a)NTE (kaTTu)

C mA matamulanu lalATamuna pitA- mahuDu vrAya lEd(a)nucunu mari mari kAma madamulaku hitav(a)nucu niS- kAma tyAgarAjuku tOcE (kaTTu)

Gist O Lord zrI rAma! O Lord bereft of desires! You have bonded me as the 'slave of rAma'. Even if I wanted to get into (any of the) innumerable paths of (other) Gods, (I could not do so because) You have bonded me as the 'slave of rAma'. It indeed occurs to this tyAgarAja that - (1) as brahmA (at the time of birth) has not ordained that such and such to be my path , and also (2) as they (other paths) are conducive to (harmful tendencies like) desire, arrogance etc, You have bonded me as the 'slave of rAma'.

Word-by-word Meaning

P O Lord zrI rAma! You have bonded (kaTTu jEsinAvu) me as the 'slave (bandu) (literally chained) of rAma'.

A Even if I wanted to (aNTE) (jorabaDudAmu) (jorabaDudAmaNTE) (any of the) innumerable (maTTu mitamu lEnaTTi) paths get into

(matamulalO) of (other) Gods (dEvatA), (I could not do so because) You have bonded me as the 'slave of rAma'

C tyAgarAja that - O Lord bereft of desires (niS-kAma)! It indeed occurs (tOcE) to this

as (anucunu) brahmA (pitAmahuDu) (at the time of birth) has not ordained (lalATamuna vrAya lEdu) (literally not written on the forehead) (lEdanucunu) that such and such to be my (mA) path (matamulanu) (literally set of opinions), and also (mari mari) as (anucu) they (other paths) are conducive to (hitavu) (hitavanucu) (harmful tendencies like) desire (kAma), arrogance etc (madamulaku), You have bonded me as the 'slave of rAma'.

Notes-

P - rAma bandu kaTTu jEsinAvu - zrI tyAgarAja means the 'bonded labour system' which was prevalent in many parts of India. The person so bonded and their descendants become slaves of the creditor. Please refer to Government of India Act on the subject - http://nrcw.nic.in/shared/sublinkimages/58.htm The word 'bandu' may also be translated as 'prisoner', but in view of the preceding word 'rAma' (rAma bandu), such a meaning may not be suitable. A - dEvatA matamulu - the six modes of worship - Saiva, Vaishnava etc. However, in view of the fact that bhakti is common for all the six modes of worship, it seems that zrI tyAgarAja implies other methods like 'karma mArga' (see note below) and other esoteric forms of worship like 'kaula mArga'. This is substantiated by the words 'kAma madamunaku hitavu' - conducive to desire and arrogance. A - jorabaDudAmaNTE - This is how it is given the books of TKG and TSV/AKG. However, in the books of CR and ATK this is given as 'jorabaDudAmanna'. This needs to be checked. Any suggestions ??? C - kAma madamulaku - the six internal enemies - kAma, krOdha, lObha, mOha, mada, mAtsarya. C - kAma madamulaku hitavanucu - zrI tyAgaraja has, in many kritis, criticised those who make difference between different forms of worship. Therefore, it would not be correct to say that all modes of worship, other than that of viSNu (zrI rAma), is conducive to development of desire etc. It is actually the motive which matters. In this regard, zrImad-bhagavad-gIta, Chapter 3 is relevant -

yajnArthAtkarmaNO(a)nyatra lOkO(a)yaM karma bandhana: | tadarthaM karma kauntEya mukta saGga: samAcara || 9 |

"The world is bound by actions other than those performed for the sake of yajna; do thou, therefore, O son of kuntI, perform action for yajna alone, devoid of attachment." (Translation by Swami Swarupananda) C - tOcE- This is how it is given the books of TKG and TSV/AKG. However, in the books of CR and ATK this is given as 'tOcu'. This needs to be checked. Any suggestions ???

aTla palukuduvu-aThANA

In the kRti 'aTla pbalukuduvu' - rAga aThANA, zrI tyAgarAja criticizes zrI rAma of adopting double standards - a nindA stuti.

P aTla palukadu(v)iTla palukuduv- (a)nduk(E)mi sEtu rAma nIv(aTla)

A toTlan(a)rbhakula(n)Utuvu mari mari tOcinaTlu gilluduvu zrI rAma nIv(aTla)

C jIvula zikSiJcaga nErtuvu ciraJ- jIvulugA jEya nErtuvurA bhAvam(e)rigi brOtuvu sad-bhakta bhAgadhEya zrI tyAgarAja vinuta (aTla)

Gist O Lord zrI rAma - the fortune of true devotees - praised by this tyAgarAja! Sometimes you would speak in that manner; sometimes you would speak in this manner; what shall I do for that?

You would rock the cradle of infant(s); again, whenever You feel so, You would pinch the (sleeping) child. You would know to punish humans and also would know to make them long-lived; You would protect understanding a person's state of mind.

Word-by-word Meaning

P O Lord zrI rAma! Sometimes you (nIvu) would speak (palukuduvu) in that manner (aTla); sometimes you would speak (palukuduvu) in this manner (iTla) (palukuduviTla); what (Emi) (palukuduvandukEmi) shall I do (sEtu) for that (anduku)?

A O Lord zrI rAma! You would rock (Utuvu) the cradle (toTlanu) of infant(s) (arbhakula); again (mari mari), whenever You feel so (tOcinaTlu), You would pinch (gilluduvu) the (sleeping) child. O Lord zrI rAma! Sometimes you (nIvu) would speak in that manner; sometimes you would speak in this manner; what shall I do for that?

C You would know (nErtuvu) to punish (zikSiJcaga) humans (jIvula) and also would know (nErtuvurA) to make (jEya) them long-lived (ciraJjIvulugA); You would protect (brOtuvu) understanding (erigi) a person's state of mind (bhAvamu) (bhAvamerigi); O Lord zrI rAma - the fortune (bhAgadhEya) of true (sad) devotees (bhakta) - praised (vinuta) by this tyAgarAja! O Lord zrI rAma! Sometimes you would speak in that manner; sometimes you would speak in this manner; what shall I do for that?

Notes - P and A - 'aTla', 'iTla', 'tOcinaTlu' - this is how it is given in th book of TKG. However, in the book of CR and TSV/AKG, these are given as 'aTTa', 'iTTa' and 'tOcinaTTu'. The former version has been adopted in view of the rhyme - aTla - toTla. A - toTlanUtuvu - gilluduvu - This is an adage to show one is busy - first make the child sleep by rocking the cradle; when the child starts sleeping, pinch it so that the child would cry and then rock the cradle - the cycle would go on. In tamizh this is called 'kuzhandaiyaik kiLLi toTTilaiyATTudal'. A - toTlanUtuvu - gilluduvu - the purport of this seems to be the experience of endless cycle of desires/griefs and their fulfilment/relief. The great telugu composer and devotee of Lord veGkatEzvara - annamayya, in his kRti 'nAnATi batuku' says - tegadu pApamu tIradu puNyamu - meaning 'the sins will not abate and the merits would not be exhausted'. Please also refer to Annamayya kRti 'antaryAmi' wherein he says that all the merits and sins will not go away unless the Lord says 'no' (vaddanaka) to them.

pariyAcakamA-vanaspati

In the kRti 'pariyAcakamA mATa' - rAga vanaspati, zrI tyAgarAja asks Lord whether He considers his words to be funny.

pariyAcakamA mATa padi-gurilO bogaDinadi

verapuna(n)anumAnambuna vesanambuna nE gOri zaraN(A)gata rakSaka ninu santatamunu zaraN(a)naga (pari)

C oka munikai draupadi dvAraka nilayA zaraN(a)naga oka mATaku vibhISaNuDu Orva lEka zaraN(a)naga sakal(E)zvara prahlAduDu jAlicE zaraN(a)naga hita-karuNDai brOcitivE tyAgarAjuni mATa (pari)

Gist O Protector of those who seek Your refuge! O Lord of Everything! Are the words uttered by me extolling You in an assembly, some out of fear, some out of doubt and some out of grief, seeking You always as my refuge, sound funny to You? When draupadi, out of fear of sage dUrvasa, sought Your refuge, calling You 'O resident of dvAraka', when vibhISaNa unable to bear one word of rAvaNa, sought Your refuge, and when the grief stricken prahlAda sought Your refuge, isn't that You protected them all being Benevolent? whereas, are the words uttered by this tyAgarAja extolling You in an assembly sound funny to You? rd Meaning Word-by-word Meaning

P Are the words (mATa) uttered by me extolling (bogaDinadi) You in an assembly (padi-gurilO) (literally among ten people) sound funny (pariyAcakamA) to You?

A O Protector (rakSaka) of those who seek (Agata) Your refuge (zaraNu) (zaraNAgata)! are the words uttered by me (nE)- extolling You in an assembly, some out of fear (verapuna), some out of doubt (anumAnambuna) (verapunananumAnambyuna) and some out of grief (vesanambuna), seeking (gOri) You (ninu) always (santatamunu) as (anaga) my refuge (zaraNu), sound funny (pariyAcakamA) to You?

C When draupadi, out of fear of sage (munikai) dUrvasa, sought (anaga) Your refuge (zaraNu) (zaraNanaga), calling You 'O resident (nilayA) of dvAraka'; when vibhISaNa (vibhISaNuDu) unable (lEka) to bear (Orva) one (oka) word (mATaku) of rAvaNa - his elder brother, sought (anaga) Your refuge (zaraNu) (zaraNanaga); and O Lord (Izvara) of Everything (sakala) (sakalEzvara)! when the grief stricken (jAlicE) prahlAda (prahlAduDu) sought (anaga) Your refuge (zaraNu) (zaraNanaga); isn't that You protected (brOcitivE) them all being Benevolent (hita- karuNDai)? whereas, are the words (mATa) uttered by this tyAgarAja (tyAgarAjuni) extolling You in an assembly sound funny to You?

Notes - pariyAcakamA - this is how it is given in all the books other than that of TKG, wherein it is given as 'parihAsakamA' and the word 'pariyAcakamA' as an alternative. The words 'pariyAcakam' and 'parihAsam' means same, ie., 'fun' or 'joke'; however, 'parihAsakam' is not a correct usage. Therefore, 'pariyAcakam' seems to be the correct word and accordingly it has been adopted. This needs to be checked. Any suggestions ??? A - The whole of the anupallavi is as given in all the books other than that of TKG, wherein the same has been given as an alternative. This needs to be checked. Any suggestions ??? C - draupadi - The episode occurs in mahAbharata - Book 3 - vana parva - draupadi haraNa parva - (Section CCLXI). For e-text (translation) version of vEdas, purANAs etc, please visit site -

http://www.sacred-texts.com/index.htm C - vibhISaNuDu - The episode where rAvaNa uses harsh words against vibhISaNa occurs in zrImad vAlmIki rAmayaNa - yuddha kANDa - Chapter 16. C - prahlAduDu - The prahlAda episode occurs in zrImad bhAgavataM - Book 7 - Chapters 4 to 8.

cEsinadella-tODi

In the kRti 'cEsinadella maracitivO' - rAga tODi, zrI tyAgarAja reminds Lord what all He did at the request of his devotees; they why He is not listening to him?

P cEsinad(e)lla maracitivO O rAma rAma

A Asa konn(a)TTi nann(a)layiJcuTaku munu (cEsina)

C1 Alu nIkaina bhakturAl(a)nucu nADu pAlu mAlaka ravi bAluni celimiyu (cEsina)

C2 bhASa tappakanu vibhISaNuni korak(A)di zESaDagu tammuni pOSiJcamani rAju (cEsina)

C3 rAma zrI tyAgarAja prEm(A)vatAra sItA bhAma mATalu delpa bhIm(A)JjanEya brahma (cEsina)

Gist O Lord rAma rAma - the embodiment of the Supreme Love of this tyAgarAja! In order to harass me - one enamoured by You, have you forgotten what all You did earlier? (1) considering sItA to be Your worthy devotee, that day You made friendship with sugrIva unhesitatingly (for finding out sItA); (2) in order to redress the grivances of vibhISaNa, You directed Your brother and made vibhISaNa the King of laGka without failing on Your Word; (3) as the terrible AJjanEya conveyed to You the words of Your spouse sItA, You made him brahma.

Word-by-word Meaning

P O Lord rAma rAma! Have you forgotten (maracitivO) what all (ella) You did (cEsinadi) (cEsinadella)?

A O Lord rAma rAma! In order to harass (alayiJcuTaku) (literally make wander) me (nannu) - one enamoured (Asa konnaTTi) by You, have you forgotten what all You did earlier (munu)?

C1 O Lord rAma rAma! Have You forgotten, that considering (anucu) sItA (Alu) (literally she) to be Your worthy (nIkaina) devotee (bhakturAlu) (bhakturAlanucu), the friendship (celimiyu) You made unhesitatingly (pAlu mAlaka) with sugrIva - son (bAluni) of Sun (ravi), that day (nADu) (for finding out sItA)?

C2 O Lord rAma rAma! Have You forgotten that, in order to redress the grivances (koraku) of vibhISaNa (vibhISaNuni), unfailingly (tappakanu) on Your Word (bhASa), You directed (pOSiJcamani) Your brother (tammuni) - who is indeed Adi zESa (zESaDagu) (korakAdi) - and made him (vibhISaNa) the King (rAju) of laGka?

C3 O Lord rAma - the embodiment (avatAra) of the Supreme Love (prEma) (prEmAvatAra) of this tyAgarAja! have You forgotten that, as the terrible (bhIma) AJjanEya (bhImAJjanEya) conveyed (delpa) to You the words (mATalu) of Your spouse (bhAma) sItA, You made him brahma?

Notes - C3 - AJjanEya brahma cEsina - In zrImad vAlmIki rAmAyaNa, there is no such reference that hanumAn was made brahmA. In Yuddha kANDa (Chapter 1), zrI rAma embraces hanumAn as a reward for finding out sITA. In uttara kANDa (whose authenticity to be part of zrImad vAlmIki rAmAyaNa is disputed), Chapter 108, hanumAn declines to accompany zrI rAma to heaven and prays to allow him to stay in the Earth till the name of zrI rAma is sung. Though as per popular belief, hanumAn was bestowed the brahmA-hood by zrI rAma - the authority for such a belief needs to be ascertained.

The following verses of zrImad vAlmIki rAmAyaNa - yuddha kANDa - Chapter 1 are relevant in this regard -

ahaM ca raghuvaMzazca lakSmaNazca mahAbala: vaidEhyA darSanEnAdya dharmata: parirakSitA: || idaM tu mama dInasya manO bhUya: prakarSati yadihAsya priyAkhyAturna kurmi sadRzam priyaM | ESa sarvasvabhUtastu pariSvaGgO hanumata: | mayA kAlamimaM prApya dattastasya mahAtmana: ityuktvA prItihRSTAGgO rAmastaM pariSvajE| hanumantaM kRtAtmAnaM kRtakAryamupAgataM | | 11 - 14 ||

"By finding out sItA, the raghu dynasty as well as myself and the valiant lakSmaNa too, have been rightly saved today. But it squeezes my conscience further, hopeless as I am, to think that I am not able to do a pleasant act befittingly to the bearer of these good tidings. Let me at least embrace this magnanimous hanumAn since in the present circumstances, this is all that is easily obtained from me. Thus saying, rAma vibrating with joy, clasped hanumAn in his arms who, master of himself, his mission fulfilled, had returned."

The following verses of zrImad vAlmIki rAmAyaNa - uttara kANDa - Chapter 108 are also relevant -

jIvitE kRtabuddhistvaM mA pratijnAM vRthA kRthA: | matkathA: pracariSyanti yavallOkE harIzvara || 33 || tAvad ramasva suprItO madvAkyamanupAlayan | 34 - half ||

Lord zrI rAma said to hanumAn - "You have made up your mind to live (on this Earth), so do not let your promise go in vain. O best among monkeys, as long as my tales circulate on this earth, so long, live happily in compliance with my words."

For full details of the story of hanumAn, please visit site - http://www.ramayana.com/hanuman.htm

sarivArilOna-bhinnaSaDjaM

In the kRti 'sarivArilOna chauka' - rAga bhinnaSaDjaM, zrI tyAgarAja says the Lord has slighted him enough and now it is time for grace.

P sarivArilOna cauka cAlad(A)yenO

A porug(i)NDla vArala cEti pUja jUci jUci callanAyenO (sari)

C tArumAru balku vArilO tattariJcaga jUDa nyAyamA pAramArthikula du:kha jAlamu bApa lEdA zrI tyAgarAja nuta (sari)

Gist O Lord praised by this tyAgarAja! Have You had enough of my being slighted among my peers? Have You derived enough comfort seeing (Your) worship performed by neighbours? Is it fair (on Your part ) to watch me struggle among those who speak incoherently? haven't You relieved the distress of those who pursue true knowledge?

Word-by-word Meaning

P Have You had enough (cAladAyenO) of my being slighted (chauka) among my peers (sarivAralOna)?

A Have You derived enough comfort (callanAyenA) seeing (jUci jUci) (Your) worship (pUja) performed by (cEti) neighbours (porugiNDla vArala)? have You had enough of my being slighted among my peers?

C Is it fair (nyAyamA) (literally justice) (on Your part ) to watch (jUDa) me struggle (tattariJcaga) among those (vArilO) who speak (balku) incoherently (tArumAru) (literally to speak self-contradictorily)? haven't (lEdA) You relieved (bApa) the distress (du:kha jAlamu) (literally multitude of distress) of those who pursue true knowledge (pAramArthikula)? O Lord praised (nuta) by this tyAgarAja! have You had enough of my being slighted among my peers?

Notes - P - sarivArilOna - This is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'sarivAralOna'. This needs to be checked. Any suggestions ??? P - cAladAyenO - this is how it is given in all the books other than that of TKG, wherein it is given as 'cAladAyenA'. This needs to be checked. Any suggestions ??? A - callanAyenO - this is how it is given in the book of CR. But in the books of TKG and TSV/AKG, this is given as 'callanAyenA'. In keeping with the pallavi, 'callanAyenO' has been adopted. This needs to be checked. Any suggestions ??? C - tArumuAru balku vArilO tattariJcaga - this is how it is given in all the books other than that of TKG, wherein it is given as 'tArumArugA balgu vAralu tattariJcagA'. The version given in the book of TKG gives an opposite meaning than the intended one. This needs to be checked. Any suggestions ??? C - jAlamu - this is how it is given in the book of CR. However, in the books of TKG and TSV/AKG, this is given as 'jAlamula'. As 'jAlamu' means 'multitude', making it plural as 'jAlamula' may not be correct. This needs to be checked. Any suggestions ???

dari dApu lEka-sAvEri

In the kRti 'dari dApu lEka' - rAga sAvEri, zrI tyAgarAja asks the Lord whether He would have mercy if one has wealth.

P dari dApu lEka vEDitE daya rAd(E)mO zrI rAma

A kari dhanamulu kaligitE karuNiJci brOtuv(E)mO (dari)

C ala nADu nirja vairi bAluni jUci brOcitivi gAni valaci padamula nammitE varam(I) dOcenA tyAgarAju (dari)

Gist O Lord zrI rAma! If one, who has no refuge or shelter, prays to You, You wouldn't, probably, have mercy on him. You would, probably, protect by having mercy only if one has elephants and wealth! That day You looked up prahlAda and protected him; but, (today) when I lovingly believe Your holy feet, did it occur to You to bestow boons on me? If tyAgarAja, who has no refuge or shelter, prays to You, You wouldn't, probably, have mercy on him.

Word-by-word Meaning

P O Lord zrI rAma! If one, who has no (lEka) refuge (dari) or shelter (dApu), prays (vEDitE) to You, You wouldn't, probably (EmO), have (rAdu) (rAdEmO) mercy (daya) on him!

A You would probably (EmO) protect (brOtuvu) (brOtuvEmO) by having mercy (karuNiJci) only if one has (kaligitE) elephants (kari) and wealth (dhanamulu)! O Lord zrI rAma! If one, who has no refuge or shelter, prays to You, You wouldn't, probably, have mercy on him!

C That (ala) day (nADu) You looked up (jUci) prahlAda - the son (bAluni) of hiraNy kazipu - the enemy (vairi) of the celestials - who do not have old age (nirja) - and protected (brOcitivi) him; but (gAni), (today) when I lovingly (valaci) believe (nammitE) Your holy feet (padamula), did it occur (dOcenA) to You to bestow (I) boons (varamu) (varamI) on me? O Lord zrI rAma! If this tyAgarAja (tyAgarAju), who has no refuge or abode, prays to You, You wouldn't, probably, have mercy on him!

Notes - A - kaligitE - this is how it is given in the book of TSV/AKG; in the book of CR, this is given as 'galigitE"; in the book of TKG, this is given as 'galgitE". This needs to be checked. Any suggestions ??? A - kari dhanamulu - Going by the example of prahlAda given in the caraNa, it seems zrI tyAgarAja is ridiculing the Lord that He protects only those who are well-to-do.

C - dOcenA - this is how it is given in all the books other than that of TKG, wherein it is given as 'dOcunA'. This needs to be checked. Any suggestions ???

sItA manOhara-rAmamanOhari

In the kRti 'sItA manOhara' - rAga rAmamanOhari, zrI tyAgarAja thanks Lord for being compassionate with him and asks Him to hold his hand forever.

P sItA manOhara zRGgAra zEkhara

A vAt(A)zan(A)ri vara vAhana vArij(A)san(A)di vandita pada (sItA)

C1 toli janmamulanu jEsina pUjA phalamO lEka nIdu kaTAkSa balamO nIvADanu nEn(a)ni lOkulu palkagA dhanyuD(ai)tini (sItA)

C2 dIna lOka saMrakSaka daiv(A)dhInamugA nI rUpamu nAdu mAnas(A)bjamuna nATi(y)uNDaga nEn(e)ntaTi bhAgyazAlinO (sItA)

C3 diTTa-tanamunanu bhakti sthiram(au)- naTTugA zrI rAma(y)ennaTiki gaTTigAnu tyAgarAjuni ceyi paTTi rakSiJci(y)ElukO(v)ayya (sItA)

Gist O Lord zrI rAma - captor of the heart of sItA! O Acme of Beauty! O Lord who has the blessed garuDa as his vehicle! O Lord whose feet are worshipped by brahmA and others! O Protector of the humble! Maybe, either as a result of the worship performed by me in my previous births or because of the strength of your grace, I have become fortunate such that people say that I am Yours. How much fortunate am I to have Your form firmly implanted in the Lotus of my heart as dispensed by You (God)! Please govern this tyAgarAja by protecting him, holding his hands always firmly, so that his devotion could become firmly rooted.

Word-by-word Meaning

P O Lord rAma - captor (hara) of the heart (mana) (literally mind) (manOhara) of sItA! O Acme (zEkhara) of Beauty (zRGgAra)!

A O Lord who has the blessed (vara) garuDa - enemy (ari) of snake - wind (vAta) eater (azana) (vAtAzanAri) - as his vehicle (vAhana)! O Lord whose feet (pada) are worshipped (vandita) by brahmA - seated (Asana) in the Lotus (vArija) - and others (Adi) (vArijAsanAdi)! O Lord rAma - captor of the heart of Mother sItA! O Acme of Beauty!

C1 Maybe, either as a result (phalamO) of the worship (pUjA) performed (jEsina) by me in my previous (toli) births (janmamulanu)

or (lEka) because of the strength (balamO) of your (nIdu) grace (kaTAkSa) (literally side glance), I have become (aitini) fortunate (dhanyuDu) (dhanyuDaitini) such that people (1Okulu) say (palkagA) that (ani) I am (nEnu) (nEnani) Yours (nIvADanu); O Lord rAma - captor of the heart of Mother sItA! O Acme of Beauty!

C2 O Protector (saMrakSaka) of the humble (dIna lOka)! How much (entaTi) fortunate (bhAgyazAlinO) am I (nEnu) (nEnentaTi) to have (uNDaga) Your (nI) form (rUpamu) firmly implanted (nATi) (nATiyuNDaga) in the Lotus (abjamuna) of my (nAdu) heart (mAnasa) (mAnasAbjamuna) as dispensed by You (God) (daiva AdhInamugA) (daivAdhInamugA)! O Lord rAma - captor of the heart of Mother sItA! O Acme of Beauty!

O Lord (ayya) zrI rAma! Please govern (ElukO) this tyAgarAja (tyAgarAjuni) by protecting (rakSijci) (rakSiJciyElukOvayya) him, C3

firmly (gaTTigAnu), holding (paTTi) his hands (ceyi) always (ennATiki) (rAmayennATiki)

so that his devotion (bhakti) could become (aunaTTu) firmly (diTTa- tanamunanu) rooted (sthiramu) (sthiramaunaTTugA). O Lord rAma - captor of the heart of Mother sItA! O Acme of Beauty!

manasu lOni marmamu-hindOLaM

In the kRti 'manasu lOni marmamu' - rAga hindOLaM, zrI tyAgarAja asks the Lord to hold his hand.

P manasu lOni marmamunu telusukO mAna rakSaka marakat(A)Gga nA (manasu)

A ina kul(A)pta nIvE gAni vEr(e)varu lEru Ananda hRdaya (manasu)

C munupu prEma gala doravai sadA canuvun(E)linadi goppa gAd(a)yya kanikaramutOn(I) vELa na karamu paTTu tyAgarAja vinuta (manasu)

Gist O Lord who vouchsafes the honour of the devotees! O Lord whose body is of emerald hue! O Benefactor of Solar dynasty! O Lord whose heart is ever in the state of bliss! O Lord praised by this tyAgarAja! Deign to understand the inner yearning of my mind; there is none else than You! Your earlier governing me always kindly as the loving Lord is not great; deign to hold my hand at this moment with kindness.

Word-by-word Meaning

P O Lord who vouchsafes (rakSaka) the honour (mAna) of the devotees! O Lord whose body (aGga) (literally limbs) is (are) of emerald hue (dark-green) (marakata) (marakatAMga)!

deign to understand (telusukO) (literally know) the inner (1Oni) yearning (marmamunu) (literally secrets) of my (nA) mind (manasu).

A O Benefactor (Apta) of Solar (ina) dynasty (kula) (kulApta)! There is none (lEru) else (evaru) than (gAni) You (nIvE)! O Lord whose heart (hRdaya) is ever in the state of bliss (Ananda)! O Lord who vouchsafes the honour of the devotees! O Lord whose body is of emerald hue! deign to understand the inner yearning of my mind.

C O Lord (ayya)! Your earlier (munupu) governing (Elinadi) me always (sadA) kindly (canuvunu) (canuvunElinadi) as the loving (prEma gala) Lord (doravai) is not (gAdu) (gAdayya) great (goppa); deign to hold (paTTu) my (nA) hand (karamu) at this (vELa) with kindness (kanikarambutOnu) (kanikarambutOnI); (I) moment

O Lord praised (vinuta) by this tyAgarAja! O Lord who vouchsafes the honour of the devotees! O Lord whose body is of emerald hue! deign to understand the inner yearning of my mind.

Notes - P - marmamunu - this is how it is given in all the books other than that of TKG, wherein it is given as 'marmamulu'. This needs to be checked. Any suggestions ???

paTTi viDuva-maJjari

In the kRti 'paTTi viDuva rAdu' - rAga maJjari, zrI tyAgarAja asks Lord not to leave his hand.

P paTTi viDuva rAdu nA ceyi paTTi viDuva rAdu

A puTTina nADE nija bhaktini meDa gaTTi guTTu cedaraka brOci ceyi(paTTi)

C nity(A)nityamulanu bOdhiJci kRty(A)kRtyamulanu telipiJci praty(E)kuDu nIv(a)ni kanipiJci bhRtyuDaina tyAgarAju ceyi(paTTi)

Gist Having got hold of my hand, it is not proper to leave it. Having constrained me with true devotion to You from the day I was born, and having protected my honour from being compromised, it is not proper to leave my hand having got hold of it. Having taught me what is eternal and what is evanescent, having made known to me what is to be done and what is not to be done, and having shown to me that each and every one (or thing) to be You alone, it is not proper to leave the hand of this tyAgarAja - a servant to You, having got hold of it.

Word-by-word Meaning

P Having got hold (paTTi) of my (nA) hand (ceyi), it is not proper (rAdu) to leave (viDuva) it; having got hold (paTTi) of my hand, it is not proper (rAdu) to leave (viDuva) it.

A Having constrained (meDa gaTTi) (literally weight on the neck) me with true (nija) devotion (bhaktini) to You from the day (nADE) I was born (puTTina), and having protected (brOci) my honour (guTTu) from being compromised (cedaraka) (literally scatter), it is not proper to leave my hand (ceyi) having got hold of it.

C Having taught (bOdhiJci) me what is eternal (nitya) and what is evanescent (anitya) (nityAnityamulanu), having made known (telipiJci) to me what is to be done (kRtya) and what is not to be done (akRtya) (akRtyamulanu), and having shown (kanipiJci) to me that each and every one (or thing) (pratyEkuDu) to be (ani) You alone (nIvu) (nIvani), it is not proper to leave the hand (ceyi) of this tyAgarAja (tyAgarAju) - a servant (bhRtyuDu) (bhRtyuDaina) to You, having got hold of it.

Notes - P - In the book of CR, 'nA ceyi' is repeated again at the end of pallavi. This needs to be checked. Any suggestions ???

daNDamu-balahaMsa

In the kRti 'daNDamu beTTedanurA' - rAga balahaMsa, zrI tyAgarAja asks Lord to show him the path by holding his hand.

P daNDamu peTTedanurA kOdaNDa pANi jUDarA

A aNDaja su-vAhana mArtANDa candra lOcana kuNDali zayana brahmANDa nAyaka nIku (daNDamu)

C pErukA pratiSThakA UrukA ninnu nammiti UruvAru vIdhivAru oka jAtivAru kAru dArini ceyi paTTi brOvumu tyAgarAj(A)rcita nIku (daNDamu)

Gist O Lord kOdaNDa pANi! O Lord who has garuDa as his blessed carriage! O Lord who has Sun and Moon as His eyes! O Lord reclining on zESa! O Lord of the Great Universe! O Lord worshipped by this tyAgarAja! I salute You; Please look at me. Did I believe You for the sake of name and fame or standing? The people of this town and even people of this street are not of one kind; please protect me by holding my hand en-route.

Word-by-word Meaning

P O Lord kOdaNDa pANi - one who wields (pANi) bow kOdaNDa! I salute (daNDamu peTTedanurA) You; Please look (jUDarA) at me.

A O Lord who has garuDa - one born from egg (aNDaja) as his blessed carriage (su-vAhana)! O Lord who has Sun (mArtANDa) and Moon (candra) as His eyes (1Ocana)!

O Lord reclining (zayana) on zESa - snake (kuNDali)! O Lord (nAyaka) of the Great Universe (brahmANDa)! O Lord kOdaNDa pANi! I salute You (nIku); Please look at me.

C Did I believe (nammiti) You (ninnu) for the sake of name and fame (UrukA pErukA) or standing (pratiSThakA)? The people of this town (UruvAru) and even people of this street (vIdhivAru) are not (kAru) of one (oka) kind (jAtivAru);

(dArini); please protect (brOvumu) me by holding (paTTi) my hand (ceyi) en-route

O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! O Lord kodaNDa pANi! I salute You (nIku); Please look at me.

Notes - P - daNDamu peTTedanurA - this is how it is given in all the books other than that of TKG wherein it is given as ' daNDamu peTTEnurA'. This needs to be checked. Any suggestions ??? A - aNDaja - garuDa has a very important postion in Hindu legends. For details of garuDa purANa - http://www.sacred-texts.com/hin/gpu/gpu02.htm A - mArtANDa - Please refer to zrImad bhAgavataM, Book 5, Chapter 20, verse 44 - " Because the sun-god appeared in this lifeless (inanimate) egg (as the Cosmic Being), the appellation of mArtaNDa (mRtE aNDa bhava:) has been applied to him (ever) since. He is (also) called hiraNyagarbha inasmuch as he (the sun) represents the embryo (located) in (the centre of) the golden egg (of this universe). C - UrukA pErukA - A colloquial usage for name and fame. C - jAti vAru kAru - People do not have similar disposition as zrI tyAgarAja.

Emi dOva-sAraGga

In the kRti 'Emi dOva palkumA' - rAga sAraMga, zrI tyAgarAja asks Lord to show him the path.

P Emi dOva palkumA(y)ikanu nEn(e)ndu pOdu zrI rAma

A rAmadAsu valen(ai)tE sItA bhAma mandaliJcunu nItO tanak(Emi)

C daTTi kaTTi karamuna zara cApamu paTTi mUla balamunu rAvanu tala koTTi nilvan(A) vELa trimUrtulu kOri nutimpagAn- (a)TTi vArik(e)duru palki rAjuku paTTi(y)anaga nIku nAdupai daya puTTa kAraNamb(E)mi telise vara bhOgi zayana tyAgarAja nuta tanak(Emi)

Gist O Lord zrI rAma! O Lord reclining on the couch of blessed zESa!O Lord praised by this tyAgarAja! Deign to tell me as to what is the way now for me and where shall I go. If I am like (bhadrAcala) rAmadAsu, sItA would persuade You on my behalf.

Where is the justification for You to have compassion on me who, having spoken against such a great person, and called You a 'prince', who is worthy of being praised even by the Trinity, by seeking, at that time when, making a firm resolve, wielding bow and arrow in Your hands, You stood there in the battle field, having destroyed the core strength (of rAvaNa) and rAvaNa himself? I have understood.

Word-by-word Meaning

P O Lord zrI rAma! Deign to tell (palkumA) me as to what (Emi) is the way (dOva) now (ikanu) (palkumAyikanu) for me and where (endu) shall I (nEnu) (nEnendu) go (pOdu).

A If I am (aitE) like (valenu) (valenaitE) (bhadrAcala) rAmadAsu, sItA - Your wife (bhAma) would persuade (mandaliJcunu) You on my behalf; O Lord zrI rAma! deign to tell me as to what is the way now for me (tanaku) and where shall I go.

C Where (Emi) is the justification (kAraNambu) (literally reason) for You (nIku) to have (puTTa) (literally arise) compassion (daya) on me (nAdupai) who having spoken against (eduru palki) (literally object) such (aTTi) a great person (vAriki) (vArikeduru) and called (anaga) You a 'prince' - child (paTTi) (paTTiyanaga) of the King (rAjuku), who is worthy of being praised (nutimpagAnu) (nutimpagAnaTTi) even by the Trinity (trimUrtulu) by seeking (kOri) at that (A) time (vELa) when making a firm resolve (daTTi kaTTi) (literally tie up girdle), wielding (paTTi) bow (cApamu) and arrow (zara) in Your hands (karamuna), You stood (nilvanu) (nilvanA) there in the battle field, having destroyed (tala koTTi) (literally behead) the core (mUla) strength (balamunu) (of rAvaNa) and rAvaNa (rAvaNu) himself? I have understood (telise); O Lord reclining (zayana) on the couch of blessed (vara) zESa - serpent (bhOgi)!O Lord praised (nuta) by this tyAgarAja! deign to tell me what is the way now for me and where shall I go.

Notes - A - rAmadAsu valenaitE - the following kRti of rAmadAsu is relevant -

nanu brOvamani ceppavE sItammma talli nanu brOvamani ceppu nArI SirOmaNi janakuni kUtura janani jAnakammA prakkanu cEri cekkili nokkucu cakkaga marukELi chokkiyuMDeDu vELa adrija vinutuDu bhadra girISuDu nidra mElkonu vELa nelataro bOdhiMci

O Mother sItamma! Please tell Your spouse to protect me; O Epitome of womanhood! Please tell Him to protect me; O Daughter of King janaka! O Mother jAnakamma; Going near Him and pressing down his cheeks; When He is infatuated with You and is in rapture; Lord praised by pArvatI and Lord of bhadra giri; When the Lord awakes from sleep, advise him as a woman does; O Mother sItamma! Please tell Your spouse to protect me.

For the songs of rAmadAsu, please visit the site - http://www.engr.mun.ca/~adluri/telugu/classical/satakams/rit/dasarathi.html

A - mandaliJcunu nItO - the word 'nItO' is given in all the books other than that of TKG, where it is missing. This needs to be checked. Any suggestions ??? C - daTTi kaTTi - the act of tightening one's garments in preparation for a duel. In tamizh it is called 'varindu kaTTi'. C - balamunu - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'balamula'. Any suggestions ??? C - trimUrtulu kOri nutimpaga - As per vAlmIki rAmayaNa, there is no such instance of trimUrtis extolling zrI rAma in the battle field after rAvaNa was slayed. But, during sITA's agni parIkSA, Lord ziva and Lord brahmA extol zrI rAma; even here, there is no mention of viSNu also joining in extolling zrI rAma. However, the wording of the caraNa is such that it might indicate a probability and not necessarily an actual occurrence. Any suggestions ??? C - nutimpagAnaTTi - this is how it is given in the books of TKG and TSV/AKG. However in the books of CR and ATK, this is given as 'nutimpaganaTTi'. This needs to be checked. Any suggestions ???

suguNamulE-cakravAkaM

In the kRti 'suguNamulE ceppukoNTi' - rAga cakravAkaM, zrI tyAgaraja states that he only chants the name of Lord and not carried out any other meritorious religious acts.

P suguNamulE ceppukoNTi sundara raghu rAma

vagal(e)ruGga lEka(y)iTu vattuv(a)nucu dur-AsacE (suguNa)

C snAn(A)di su-karmambulu vEd(A)dhyayanambul(e)ruga zrI nAyaka kSamiyiJcumu zrI tyAgarAja nuta (suguNa)

Gist O Handsome Lord raghu rAma! O Consort of lakSmi! O Lord praised by this tyAgarAja! I just keep chanting Your virtues. Being naive (Or Not knowing other methods), I just keep chanting Your virtues, with the (misplaced) fond hope that atleast by this method You would come here. I do not know meritorious acts like dip in holy rivers or vEda recitation etc; kindly pardon me.

Word-by-word Meaning

P O Handsome (sundara) Lord raghu rAma! I just keep chanting (ceppukoNTi) (literally say) Your virtues (suguNamulE).

A Being naive (Or Not knowing any other methods) (vagalu eruGga lEka) (literally not know deceptions or methods) (vagaleruGga), I just keep chanting Your virtues, with the (misplaced) fond hope (durAsacE) that (anucu) atleast by this method (iTu) You would come (vattuvu) (vattuvanucu) here.

C I do not know (eruga) meritorious acts (su-karmambulu) like (Adi) dip (snAna) (snAnAdi) in holy rivers or vEda recitation etc (adhyayambulu) (vEdAdhyayanambuleruga); kindly pardon (kSamiyiJcumu) me; O Consort (nAyaka) of lakSmi (zrI)! O Lord praised (nuta) by this tyAgarAja! O Handsome Lord raghu rAma! I just keep chanting Your virtues.

Notes - A - vagaleruGga - the word 'vaga' means 'method', 'pretence', 'deception' etc. In the books of CR and TKG, this word 'deception' has been attributed to the Lord. However, in my opinion, it should refer to zrI tyAgarAja himself, particularly, in view of the word 'durAsacE' - see note below. Any suggestions ??? A - vattuvanucu - this is how it is given in all the books other than that of TKG, wherein it is given as 'vaddanucu' or 'vaddunanucu'. In the present context, 'vattuvanucu' is appropriate. This needs to be checked. Any suggestions ??? A - durAsacE - In the present context, it is a ridicule and has been translated as 'misplaced fond hope'. C - vEdAdhyayanambu - this is how it is given in the book of TKG and 'vEda dhyAnambu' as an alternative word; in the book CR, this is given as 'vEda dhyAnambu'; in the book of TSV/AKG, it is given as 'dAnAdyayanambu'. In view of the word 'vEda', the 'adhyayana' seems to be appropriate. This needs to be checked. Any suggestions ???

dvaitamu sukhamA-rItigauLa

In the kRti 'dvaitamu sukhamA' - rAga rItigauLa, zrI tyAgarAja asks the Lord to clear his doubt - which is better - whether formal worship or informal worship?

P dvaitamu sukhamA advaitamu sukhamA

caitanyamA vinu sarva sAkSi vistAramugAnu delpumu nAtO (dvaitamu)

C gagana pavana tapana bhuvan(A)d(y)avanilO naga dhar(A)ja ziv(E)ndr(A)di surulalO bhagavad-bhakta var(A)grEsarulalO bAga ramiJcE tyAgarAj(A)rcita (dvaitamu)

Gist Listen, O Pure Consciousness! O Witness to everything! O Lord sporting well (1) in (the five elements) - the space, air, fire, water earth etc, (2) in (the trinity) - viSNu, brahmA, ziva, (3) in indra and other celestials, (4) in the most Eminent of the blessed devotees of the Lord! O Lord worshipped by this tyAgarAja! Is duality comforting or is non-duality comforting? Please tell me in detail.

Word-by-word Meaning

P Is duality (dvaitamu) comforting (sukhamA) or is non-duality (advaitamu) comforting (sukhamA)?

A O Pure Conscriousness (caitanyamA)! Listen (vinu), O Witness (sAkSi) to everything (sarva)! Please tell (delpumu) me (nAtO) in detail (vistAramugA);

is duality comforting or is non-duality comforting?

C O Lord sporting (ramiJcE) well (bAga) in - (the five elements) - the space (gagana), air (pavana), fire (tapana), water (bhuvana) earth (avani) (avanilO) etc (Adi) (buvanAdyavanilO), (the trinity) - viSNu - the bearer (dhara) of mountain (naga), brahmA (aja) (dharAja), ziva and indra and other (Adi) (zivEndrAdi) celestials (surulu) (suralulO), the most Eminent (agrEsarulu) of the blessed (vara) (varAgrEsarulalO) devotees (bhakta) of the Lord (bhagavat) (bhagavad-bhakta)! O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! is duality comforting or is non-duality comforting?

Notes - P - dvaitamu - advaitamu - The following are the statements of zrI tyAgarAja - (1) In his prologue to dance-drama 'prahlAda bhakti vijayam' zrI tyAgarAj states -

saguNa nirguNamula samamugAneJcu suguNa rAma brahma sutuDaina tyAgarAju

" .... tyAgarAja - the son of virtuous rAma brahma - who considers the worship of Lord with Form and without Form to be same .... '

(2) In the kRti 'paramAtmuDu veligE' - rAga vAgadhIzvari -

paramAtmuDu veligE muccaTa bAga telusukOrE saguNamulO viguNamulO

" .... Know unerringly the grandeur with which the Supreme Lord is effulgent ... He is found with qualities - sattva, rajas and tamas, and bereft of qualities ... "

(3) In the kRti 'anurAgamu lEni' - rAga sarasvati, zrI tyAgarAja states -

saguNa dhyAnamu paini saukhyamu

" .... comfort experienced in the meditation on Lord with form (qualities)"

(4) In the kRti 'nI bhajana gAna - rAga nAyaki, zrI tyAgarAja states -

saguNa nirguNa nijamu dabbaralanu ... santasilla kaNTini

" ... truth and falsehood of worship of the Lord with attributes and without attributes ... I beheld exultingly ... "

(5) In the kRti - 'sundaratara dEham' - rAga pantuvarALi, zrI tyAgarAja calls the Lord zrI rAma - 'zivam-advaitam' - the auspicious One and the One without dualitiy.

(6) In the kRti 'rAma sItArAma rAma' - rAga balahaMsa, zrI tyAgarAja states -

advaita sAmrAjyamul(a)bbin(a)TTu rAma sad-vairAgyamu nidhiyu sAyujyamE rAma

"In the same manner as attainment of the empire of non-duality, the wealth of real indifference to Worldly pleasures too amounts to one-ness with You."

(7) In the kRti 'E dAri saJcarinturA' - rAga zrutiraJjani, zrI tyAgarAja asks the Lord which path he should follow - dvaita or advaita.

E dAri saJcarinturA-yika balkarA anni tAnanu mArgamunanu canaga nannu vIDanu bhAramani-yADedavu tannu brOvu dAsa varadA-yaNTE dvaituD-anedavu tyAgarAja nuta

"Please tell me now as to which path should I adhere. If I go in the path of advaita - all is Self only, You say that it is difficult to overcome ego; if I pray 'please protect me, O bestower of boons to the devotees', You say that I am a dvaitin."

P - dvaitamu - advaitamu - Please refer to Appendix 'E' for a short notes on the subject.

C - bhuvana - this word generally means living creatures, mankind etc. But this word also means 'water'. In the context of five elements - 'water' seems to be appropriate the meaning. Any suggestions ???

nenaruJcarA nApaini-simhavAhini

In the kRti 'nenaruJcarA nApaini' - rAga siMhavAhini, zrI tyAgarAja pleads with the Lord to show him way out.

P nenaruJcarA nApaini cAla nI dAsuDanu kAdA zrI rAma

A sanak(A)di yOgi bRnda vandya pAda sAkEta vAsa sad-bhakta pOSa (nenaru)

C talli taNDri guru daivamu nIv(a)ni tarucugAnu ninnu nammiyunna nE tallaDilluc(u)NDa dari jUpav(E)mi tyAgarAja paripAla suguNa zIla (nenaru)

Gist O Lord zrI rAma! O Lord whose feet are worshipped by the multitudes of ascetics like sanaka and others! O Lord residing at ayOdhya! O Nourisher of true devotees! O Nourisher of this tyAgarAja! O Lord who is naturally virtuous! Please show kindness towards me in full measure; am I not Your servant? While I, who has believed You much that You to be my mother, father, preceptor and God, am perplexed, why don't You give me refuge?

Word-by-word Meaning

P Please show (uJcarA) (literally place) kindness (nenaru) (nenaruJcarA) towards me (nApaini) in full measure (cAla), O Lord zrI rAma! Am I not (kAdA) Your (nI) servant (dAsudanu)?

A O Lord whose feet (pAda) are worshipped (vandya) by the multitudes (bRnda) of ascetics (yOgi) like sanaka and others (Adi) (sanakAdi)!

devotees (sad-bhakta)! O Lord residing (vAsa) at ayOdhya (sAkEta)! O Nourisher (pOSa) of true

Please show kindness towards me in full measure, O Lord zrI rAma! Am I not Your servant?

C While I (nE), who has believed (nammiyunna) You (ninnu) much (tarucugAnu) (literally plentiful) that (ani) You (nIvu) (nIvani) are my mother (talli), father (taNDri), preceptor (guru) and God (daivamu), am (uNDa) perplexed (tallaDillucu) (tallaDillucuNDa), why (Emi) don't You give (jupavu) (literally show) (jUpavEmi) me refuge (dari)? O Nourisher (paripAla) of this tyAgarAja! O Lord who is naturally (zIla) virtuous (suguNa)! Please show kindness towards me in full measure, O Lord zrI rAma! Am I not Your servant?

Notes - C - dari - In some of the books, this has been translated as 'way'. There are two similar telugu words 'dari' and 'dAri'. While 'dAri' means 'way', 'path', 'dari' means 'refuge'. It has accordingly been translated. Any suggestions ???

bhajana sEyu mArgamu-nArAyaNi

In the kRti 'bhajana sEyu mArgamu' - rAga nArAyaNi, zrI tyAgarAja asks Lord to show him the path of true devotion.

P bhajana sEyu mArgamunu jUpavE parama bhAgavata bhAgadhEya sad-(bhajana)

A ajuDu rudruD(A)khaNDala pavanaja vijay(A)dulu gumi kUDi nIdu caraNa (bhajana)

C sakala vEda zAstra purAN(A)di dIpa sakala mantra tantra rUpa sItA-pa sakala dEva ripu samara pratApa sAdhu tyAgarAja nuta zrI rAma nija (bhajana)

Gist O Fortune of supreme devotees! O Light that illuminates all vEda, zAstra and purANa etc! O Embodiment of all sacred verses and mystical formulations! O Consort of sItA! O Glorious One in the battle against all the enemies of celestials! O Lord zrI rAma praised by this pious tyAgarAja! Please show the path of real chanting of names. Please show the path of chanting of the glory of Your feet as done by brahmA, ziva, indra, AJjanEya, vijya and others by assembling together. Please show the path of true chanting of Your names.

Word-by-word Meaning

P O Fortune (bhAgadhEya) of supreme (parama) devotees (bhAgavata)! Please show (jUpavE) the path (mArgamunu) of real chanting of names (sad- bhajana sEyu).

A O Fortune of supreme devotees! Please show the path of chanting the glory of Your (nIdu) feet (caraNa) as done by -

brahmA (ajuDu), ziva (rudruDu), indra (AkhaNDala) (rudruDAkhaNDala), AJjanEya son of vAyu (pavanaja), vijya and others (Adulu) (vijayAdulu) by assembling (kUDi) together (gumi) (literally flock).

C O Light (dIpa) that illuminates all (sakala) vEda, zAstra and purANa etc (Adi) (purANAdi)! O Consort (pa) of sItA (sItA-pa) - the Embodiment (rUpa) of all (sakala) sacred verses (mantra) and mystical formulations (tantra)! O Glorious One (pratApa) in the battle (samara) against all (sakala) the enemies (ripu) of celestials (dEva)! O Lord zrI rAma praised (nuta) by this pious (sAdhu) tyAgarAja! O Fortune of supreme devotees! Please show the path of true (nija) chanting of Your names.

Notes - A - rudruDAkhaNDala - this is how it is given in the book of TSV/AKG. However, in the book of TKG, it is given as 'rudrAkhaNDala'. In view of the previous word 'ajuDu', 'rudruDu' seems to be appropriate and has been adopted. This needs to be checked. Any suggestions ??? A - vijaya - This may refer to the gate keepers at vaikuNTha - jaya and vijaya - stated to be parama bhAgavata or to arjuna who is also called 'vijaya'. C - nija bhajana - When bhajana becomes way of life - Please refer to the story of padma pAda - disciple of Adi zaMkarAcArya - http://www.eaisai.com/baba/docs/d980709.html

E tAvunarA-kalyANi

In the kRti 'EtAvunarA' - rAga kalyANi zrI tyAgarAja asks the Lord where His specific abode is.

P E tAvunarA nilakaDa nIku- eJci jUDan(a)gapaDavu

A sItA gauri vAg(I)zvari(y)anu zrI rUpamul(a)ndA gOvinda (E)

C bhU kamal(A)rk(A)nila nabhamul(a)ndA lOka kOTul(a)ndA zrI karuDagu tyAgarAja kar(A)rcita ziva mAdhava brahm(A)dula(y)andA (E)

Gist O Lord gOvinda! O auspiciousness bestowing Lord worshipped by the very hands of this tyAgarAja! Please tell me where is Abode for You, because no matter how much I ponder, You would not be apprehended. Are You in the embodiments of mahAlakSmI called sItA, gauri and sarasvati? Or are You in the five elements - earth, water, fire, air and space; or in

brahmA? the innumerable Worlds or living beings? Or, in forms of ziva, viSNu and

Word-by-word Meaning

P Please tell me where (E tAvunarA) is Abode (nilakaDa) (literally permanency) for You (nIku), because no matter how much I ponder (eJci jUdanu), You would not be apprehended (agapaDavu) (jUDanagapaDavu).

A O Lord gOvinda! Are You in (andA) the embodiments (rUpamulu) (rUpamulandA) of mahAlakSmI (zrI) called (anu) sItA, gauri and sarasvati - Goddess (Izvari) of speech (vAk) (vAgIzvari) (vAgIzvariyanu)? Please tell me where is Abode for You, because no matter how much I ponder, You would not be apprehended.

C Or are You in (andA) the five elements - earth (bhU), water (kamala), fire (arka), air (anila) (kamalArkAnila) and space (nabhamu) (nabhamulandA); or in (andA) the innumerable (koTulu) (literally crores of) (kOTulandA) Worlds or living beings (lOka) (literally people)? Or, O auspiciousness (zrI) bestowing (kara) (zrIkaruDagu) Lord worshipped (arcita) by the very hands (kara) (karArcita) of this tyAgarAja! in (andA) forms of ziva, viSNu (mAdhava) and brahmA (brahmAdulu) (brahmAdulayandA)? Please tell me where is Abode for You, because no matter how much I ponder, You would not be apprehended.

Notes - P - In the book of TKG, 'O rAma' is given at the end of pallavi. However, in the books of CR and TSV/AKG, this is not given. This needs to be checked. Any suggestions ??? A - zrI rUpamulandA - The following verses in dEvi mahAtmyaM uttara bhAgaM - prAdhAnika rahasyaM - are relevant -

sarvasyAdyA mahAlakSmIs-triguNA paramEzvarI lakSyAlakSya-svarUpA sA vyApya kRtsnaM vyavasthitA 4 tapta-kAMcana-varNAbhA tapta-kAMcana-bhUSaNA zUnyaM tadakhilaM svEna pUrayAmAsa tEjasA || 6 || sA bhinnAMjana-saMkAzA daMSTrAMkita-varAnanA vizAlalOcanA nArI babhUva tanumadhyamA || 8 mahamAyA mahAkAlI mahAmArI kSudhA tRSA nidrA tRSNA caikavIrA kalarAtrirduratyayA || 11 tAmityuktvA mahAlakSmI: svarUpamapraM nRpa satvAkhyEnAtizuddhEna guNenEnduprabhaM dadhau || 13 || akSamAlAMkuzadharA vINApustakadhAriNI | sA babhUva varA nArI nAmAnyasyai ca sA dadau ||14 |

"mahAlakSmI who is the embodiment of three gunAs and also the Supreme Lord is the first cause. She encompasses everything in Her form as both perceivable and non-perceivable. (4) She is of the hue of molten gold and She wears ornaments made of

own light. (6) molten gold. She filled the whole Universe, which contained nothing, with her

She assumed a form of beautiful woman with hue like that of eye- ointment (dark) (bhinnAJjana), a beautiful face with tusks, large eyes and slender waist. (8) mahAlakSmI, looking at the dark formed woman said "Your names will be mahAmAya, mahAkAli, mahAmAri, kSudha, tRSA, nidrA, tRSNA and EkavIra and also kAlarAtri which is not easy to exceed by any one. (11) mahAlakSmI, having said like that, assumed another form with pure satva guNa and shining with the radiance of a moon. (13)

To the woman who shone with a rosary, elephant-driver's hook (aGkuza), vINA and a book, mahAlakSmi gave names (mahAvidyA, mahAvAnI, bharatI, sarasvatI etc). (14)"

C - 10ka kOTulandA - This is how it is given in all the books. However, in the book of TKG, 'bhUta kOTulandA' is given as an alternative.

E varamaDugudu-kalyANi

In the kRti 'E varamaDugudurA' - rAga kalyANi, zrI tyAgarAja states that he seeks no boons from the Lord except to have perennial devotion to His Holy feet.

P E varam(a)DugudurA rAma ninn(E)

A pAvanamagu nI pAda bhajanamu sEyuTakaina dOva lEbaram(ai)nadi dEvara(y)indu nEn(E)

C1 zrI raghuvara sakal(A)dhAra nI manasuna kOrina panulanu pada sArasamula nA manasAraga viDavan(a)nE sAratara vairAgyamu sAreku satata gati kumAruni pAl(ai)nadi (E)

C2 nIla ghan(A)bha sadA kAlamu nI bhaktula jAlamulanu kani paripAlana jEyucu nIv(O)likagA jUcE mEluna kala saukhyamu bAluDagu ripughnuni pAlai(y)uNDaga ninn(E)

C3 nI mahimala vinagA nAmamunu talacagA bhUmini pada rEkhalan(E)marakanu kanagA tAmarasa nayana guNa dhAma manasu karagE prEma rasamu bharata svAmi pAlai(y)uNDaga (E)

C4 vAramu nIdu manasu dArin(a)nusariJcucu nEramu lEkanu AhAra suSuptulanu nivAraNamu jEyu paricAraka bhAgyam- (a)laGkAriyagu sumitra kumAruni pAl(ai)nadi (E)

C5 zrI hari bharita zara samUha sadA ninu hRd- gEhamunanu kani dur-dAhamulanu rOsi vivAhanuDu nIv(a)nu mOhambunanu maraci sOham(a)nu sukhamu vaidEhi pAlai(y)uNDaga (E)

C6 I jagatini kala sukha rAjini mari nirjara rAja padambula nEn(I) janmamun(a)Duganu rAja vadana zrI tyAgarAjuni madik(e)ppuDu rAja pathamul(ai)tE jayamau kAni (E)

Gist O Lord rAma! O Lord zrI raghuvara! O Substratum of all! O Lord with a splendour of dark-blue cloud! O Lotus Eyed! O Abode of virtues! O Lord zrI hari! O Lord having large collection of arrows! O Moon Faced! What boon shall I ask of You? Paths for chanting the glory of Your Holy Feet has become nil

The best resolve that - 'I shall never forsake, on my own accord, the privilege of carrying out the tasks desired in Your mind, and also (the privilege of holding) the Lotus of Your Holy Feet', has for ever become that of AJjanEya. The comfort existing in the fortune of You observing secretly, while ever being engaged in the task governing Your devotees, by finding out their problems, has become that of the Youngster zatrughna. The privilege of drinking the nectar of Love which makes one's heart melt obtained while -(a) hearing Your greatness, (b) remembering Your names, and (c) unfailingly beholding Your Foot prints on the Earth as You walk, has become that of Your great devotee bharata. The fortune of rendering service to You, which relieves hunger and sleep, by always adhering to bent of Your mind, without committing any mistakes, has become that of lakSmaNa, the expert in decoration. The bliss of being absorbed in You by (a) ever beholding You in the abode of one's heart, (b) rejecting all the evilsome thirsts and (c) even forgetting the possessiveness that You are married (to her), has become that of sItA. In this life I shall not beseech You for either the enjoyments found in this World or even the status of indra; to the mind of this tyAgarAja, it will be success only if it is royal path (that of devotion to Your Lotus Feet). (The personsages - AnjanEya, zatrughna, bharata, lakSmaNa, sItA - all of them have been bestowed with boons which I could ask of You. They are not going leave their privileges. These boons indeed are the royal paths of worshipping Your holy feet, which this tyAgarAja would always adopt. Therefore, I am at loss to understand as to what other boons shall I ask You. Worldy enjoyments, nay even the position of indra, are of no interest to me.)

Word-by-word Meaning

P O Lord rAma! What (E) boon (varamu) shall I ask (aDugudurA) (E varamaDugudurA) of You (ninnu)?

A O Lord (dEvara)! Paths (dOva) for (aina) chanting (bhajanamu sEyuTaku) (sEyuTakaina) the glory of Your (nI) Holy (pAvanamagu) Feet (pAda) has become (ainadi) nil (lEbaramu) (literally zero) (lEbaramainadi);

(dEvarayindu)? O Lord rAma! what boon shall I (nEnu) ask of You in these (indu)

C1 O Lord zrI raghuvara! O Substratum (AdhAra) of all (sakala) (sakalAdhAra)! the best (sAratara) resolve (vairAgyamu) (literally indifference to Worldly Objects) that (anE) - 'I shall never forsake (viDavanu) (viDavananE), on my (nA) own accord (manasAraga) (literally whole heartedly), the privilege of carrying out the tasks (panulanu) desired (kOrina) in Your (nI) mind (manasuna), and also (the privilege of holding) the Lotus (sArasamula) of Your Holy Feet (pada)', has for ever (sAreku) become that of (pAlainadi) AJjanEya - Son (kumAra) (kumAruni) of Wind God - ever (satata) moving (gati); O Lord rAma! Therefore, what boon shall I ask of You? (One of the boons I could ask of You is 'to carry out Your command and to holdYour Holy Feet in my hands'; but, AJjanEya has that privilege.)

C2 O Lord with a splendour (Abha) of dark-blue (nIla) cloud (ghana)! The comfort (saukhyamu) existing (kala) in the fortune (mElunu) of You (nIvu) observing (jUcE) secretly (OlikagA) (nIvOlikagA),

while ever (sadA kAlamu) being engaged in the task governing (paripAlana jEyucu) (literally while protecting) Your (nI) devotees (bhaktula), by finding out (kani) the problems (jAlamulanu) (literally distress), having become that of (pAlaiyuNDaga) the Youngster (bAluDagu) zatrughna (ripughna) (ripughnuni), O Lord rAma! what boon shall I ask of You (ninnu)? (Another boon I could ask of You is 'to have the comfort of being observed by You secretly while I am engaged in executing jobs as desired by You'; but, zatrughna has the privilege.)

C3 The privilege of drinking the nectar (rasamu) of Love (prEma) which makes one's heart (manasu) melt (karagE) obtained while - hearing (vinagA) Your (nI) greatness (mahimala), remembering (talacagA) Your names (nAmamunu), and unfailingly (Emarakanu) beholding (kanagA) Your Foot (pada) prints (rEkhalanu) (rEkhalanEmarakanu) on the Earth (bhUmini) as You walk, O Lotus (tAmarasa) Eyed (nayana)! O Abode (dhAma) of virtues (guNa)!

(literally Lord) bharata, having become that of (pAlaiyuNDaga) Your great devotee (svAmi)

O Lord rAma! what boon shall I ask of You? (Another boon I could ask of You is 'to taste the nectar of Love derived in hearing Your greatness, in remembering Your names and in beholding Your Foot Prints on the Earth as You walk'; but the privilege has gone to bharata.)

C4 The fortune (bhAgyamu) of rendering (jEyu) service (paricAraka) to You, which relieves (nivAaraNamu jEyu) hunger (AhAra) (literally food) and sleep (suSuptulanu), by always (vAramu) adhering (anusariJcucu) to bent (dArini) (dArinanusariJcucu) of Your (nIdu) mind (manusu), without (lEkanu) committing any mistakes (nEramu), has become that of (pAlaiyuNDaga) lakSmaNa - Son (kumaruni) of sumitra - the expert in decoration (alaGkAriyagu) (bhAgyamalaGkAriyagu); O Lord rAma! therefore, what boon shall I ask of You (ninnu)? (Another boon I could ask of You is 'to have the fortune of rendering service to You which relieves hunger and sleep'; but, that has been taken by lakSmaNa.)

C5 O Lord zrI hari! O Lord having large (bharita) collection (samUha) of arrows (zara)! The bliss (sukhamu) (literally happiness) of being absorbed in You (sOhamanu) (literally 'I am He') - by ever (sadA) beholding (kani) You in the abode (gEhamunanu) of one's heart (hRt) (hRdgEhamunanu), rejecting (rOsi) all the evilsome thirsts (dur-dAhamulanu) and even forgetting (maraci) the possessiveness (mOhambunanu) (literally infatuation) that (anu) You (nIvu) (nIvanu) are married (vivAhanuDu) (to her), having become that of (pAlaiyuNDaga) sItA (vaidEhi), O Lord rAma! what boon shall I ask of You? (Another boon I could ask of You is 'to enjoy the bliss of being absorbed in You, by ever beholding You in my heart, overcoming all evilsome thirsts'; but, that privilege has been claimed by sItA).

C6 O Moon (rAja) Faced (vadana)! In this (I) life (janmamunu) I (nEnu) (nEnI) shall not beseech (aDuganu) (janmamunaDuganu) You for - either the enjoyments (sukha rAjini) (literally multitude of enjoyments) found (kala) in this (I) World (jagatini) or (mari)

(nirjara); even the status (padambula) of indra - king (rAja) of non-ageing

to the mind (madiki) of this tyAgarAja (zrI tyAgarAjuni), it will be success (jayamau) only (kAni) if (aitE) it is royal (rAja) path (pathamulu) (pathamulaitE) (that of devotion to Your Lotus Feet); O Lord rAma! Therefore, what boon shall I ask of You? (The personsages - AnjanEya, zatrughna, bharata, lakSmaNa, sItA - all of them have been bestowed with boons which I could ask of You. They are not going leave their privileges. These boons indeed are the royal paths of worshipping Your holy feet, which this tyAgarAja would always adopt. Therefore, I am at loss to understand as to what other boons shall I ask You. Worldly enjoyments, nay even the position of indra, are of no interest to me.)

Notes - A - dOva lEbaramainadi - This is how it is given in the book of CR. However, in all the other books, it is given as 'dOvalE paramainadi'. 'lEbaramu' means 'empty' 'zUnya' or 'nil'. It seems zrI tyAgarAja means to say that there are no means available (please see the following explanation also). Accordingly, 'dOva lEbaramainadi' has been adopted. Any suggestions ??? A - dOva lEbaramainadi (path is non-existent - there are no paths) - All the possible methods (paths) - as described in C1 to C5 have been appropriated by others; therefore, zrI tyAgarAja wonders as to what other boon he can ask - this has been made clear in C6. C1 - 5 - The ending words 'pAlaiyuNDaga', 'pAlainadi', 'ninnu' are not given uniformly in all the books. The version given in the book of TKG has been adopted. C1 - sAratara - this can be taken as an epithet of Lord also. In that case, it will mean 'O Excellent Lord!'. Any suggestions ??? C1 - sArasamula - this is how it is given in the books of TGK and TSV/AKG. However, in the books of CR and ATK, this is given as 'sAramula'. From the context, 'sArasamula' seems to be appropriate. Any suggestions ??? C2 - OlikagA - this is how it is given in the books of TGK and TSV/AKG. However, in the books of CR and ATK, this is given as 'pOlikagA'. However, the word 'pOlikagA', in the present context, does not seem to be appropriate. Any suggestions ??? C4 - alaGkAriyagu - this is how it is given in the books of TKG and ATK. However in the books of CR and TSV/AKG, this is given as 'alamu kAryamu'. In my humble opinion, 'alamu kAryamu' does not seem to make any sense. On the other hand, the 'alaGkAriyagu', meaning 'given to decoration' may seem to be appropriate to lakSmaNa from the way zrI rAma praises him. Please refer to vAlmIki rAmAyaNa - AraNyakANDa, Chapter 15, verses 28 to 31. Any suggestions ??? C5 - vivAhanuDu - zrI tyAgarAja states that though sItA is married to zrI rAma, she has rejected even the conjugal rights in order to enjoy the bliss of being One with the Lord (sOhaM) and seeing Him in her inner recess rather than outside. Indeed, she is no longer the spouse of zrI rAma - but a devotee. Therefore, the place that zrI tyAgarAja accords to bhakti is so tall that it diminishes even the role of consort of the Lord. C6 - nirjara rAja padambula - In this regard, please refer to tirumAlai of vaiSNava saint toNDaraDippoDi AzhvAr in praise of Lord of zrI raGgaM -

paccai mAmalai pOl mEni pavaLavAy kamalac ceGgaN accutA! amarar ERE! Ayar tam kozhundE! ennum, iccuvai tavira yAnpOy indira lOgam ALum, accuvai peRinum vENDEn araGgamA nagar uLAnE! (2)

பச்சை மாமலை போல் மேனி பவளவாய் கமலச் செங்கண் அச்சுதா! அமரர் ஏறே! ஆயர் தம் கொழுந்தே! என்னும், இச்சுவை தவிர யான்போய் இந்திர லோகம் ஆளும், அச்சுவை பெறினும் வேண்டேன் அரங்கமா நகர் உளானே! (2)

"Green great mountain-like body; coral mouth; lotus eyes; O Lord acyutA - the lion of celestials - the tender one of the cow-herds; other than the relish of uttering these words, even if I happen to attain the great joy of ruling the World of celestials, I do not desire it, O Lord abiding in the holy zrI raGgam."

Please visit the sites - http://www.srivaishnavam.com/texts/tmalai_roman.htm The PDF version in Tamil may be downloaded from site - http://www.prapatti.com/slokas/tamil/naalaayiram/tondaradippodiyaazvaar/tir umaalai.pdf#search='Tirumaalai

C6 - rAja pathamulu - Elsewhere in the kRti 'cakkani rAjamArgamu', zrI tyAgarAja states that when the royal road of devotion is spread before him, why should he follow any short cuts.

mAnamu lEdA-hamIrkalyANi

In the kRti 'mAnamu lEdA' - rAga hamIr kalyANi, zrI tyAgarAja asks Lord whether He doesn't have affection that he is His devotee.

P mAnamu lEdA tanavAD(a)ni abhi(mAnamu)

A kAnamurA nI vale nir-mOhini gAna ruci teliyu kuza lava janaka (mAnamu)

C nI samukhamuna ravi tanayuDu ninu bAsalu palkaga rOsamutO simhAsan(A)dhipati jEsina nIku dAsuDaina tyAgarAja kar(A)rcita (mAnamu)

Gist O Father of kuza and lava who knows the taste of music! O Lord worshipped by the hand of this tyAgarAja - Your devotee! Don't you have shame? Don't You have affection that I am Your's? We do not see a person so bereft of all affections like You. Don't You have shame who, when sugrIva spoke harsh words about You in Your presence, out of indignation, made him King of kiSkindA?

Word-by-word Meaning

P Don't you have (lEdA) shame (mAnamu)? Don't You have (lEdA) affection (abhimAnamu) that (ani) I am Your's (tanavADu) (tanavADani)?

A O Father (janaka) of kuza and lava who knows (teliyu) the taste (ruci) of music (gAna)! We do not see (kAnamurA) a person so bereft of all affections (nir- mOhini) (literally not having illusion) like (vale) You (nI). Don't you have shame! Don't You have affection that I am Your's?

C O Lord worshipped (arcita) by the hand (kara) (karArcita) of this tyAgarAja - Your devotee (dAsuDaina)! don't You (nIku) have shame who -

when sugrIva - son (tanayuDu) of Sun (ravi) - spoke (palkaga) harsh words (bAsalu) about You (ninu) in Your (nI) presence (samukhamuna), out of indignation (rOsamutO) made (jEsina) him King - Lord (adhipati) of the throne (simhAsana) (simhAsanAdhipati) of kiSkindA? don't You have affection that I am Your's?

Notes - A - nirmOhi - zrI tyAgarAja seems to have, on purpose, praised the Lord as father of kuza and lava, because zrI rAma knowing that sItA was pregnant, banished her to forest. Earlier He made sItA undergo fire ordeal. These instances, particulary with reference to his most beloved wife, show that zrI rAma regarded virtues and his rAja dharma above affections. Therefore, zrI tyAgarAja calls him nir-mOhi. A - gAna ruci teliyu - zrI rAma listens to musical chant of zrImad- vAlmIki rAmAyaNa by his sons - lava and kuza - refer to uttara kANDa, Chapter 94. C - ravi tanayuDu bAsalu - After making friendship with sugrIva, zrI rAma assures sugrIva that he will kill vAli and restore kingdom to him. However, when sugriva kept on harping on the might of his brother, zrI rAma demonstrated his prowess by lifting and flinging the carcass of dundhubi. But, as doubt still persisted in the mind of sugrIva, zrI rAma again demonstrated his prowess by piercing seven sAla trees by one arrow. Convinced about the might of zrI rAma, sugrIva called his brother for a duel. In the duel, sugrIva was worsted because zrI rAma could not identify vAli as both the brothers looked alike. Then, sugrIva uttered a few harsh words to zrI rAma. Subsequently zrI rAma killed vAli during the second duel and made sugrIva the King of kiSkindA. In this regard, the following verses of vAlmIki rAmAyaNa - kiSkindA kANDa - is relevant -

zrI rAma to sugrIva - yadi na pratyayO(a)smAsu vikramE tava vAnara pratyayaM samara zlAghyamahamutpAdayAmi tE || XI - 83 ||

"If you have no faith in the prowess inhering in us, I shall inspire in You confidence which is laudable in a combat."

sugrIva to zrI rAma - AhvayasvEti mAmuktvA darzayitvA ca vikramaM| vairiNA ghAtayitvA ca kimidAnIM tvayA kRtaM || tAmEva vElAM vaktavyaM tvayA raghava tattvata: vAlinaM na nihanmIti tatO nAhamitO vrajE || XII - 26, 27 ||

"Having demonstrated Your prowess and saying to me 'challenge vAli', what have You done now by getting me smitten by the enemy. In all faith it should have been pointed out by You that very moment 'I am not going to kill vAli'. Then I would not have moved from this place."

C - rOsamutO simhAsanAdhipati jEsina - As per vAlmIki rAmAyANa, rAma did not show any indignation when sugrIva spoke words quoted above, after being worsted by vAli. The exact words of zrI rAma are - (kiSkindA kANDa) - given below. Further, zrI rAma proceeds to explain the matter and assures sugrIva that He will kill vAli in the next duel where sugrIva was asked to wear some distinguishing mark - like a garland -

sugrIva zrUyatAM tAta krOdhasca vyapanIyatAM | kAraNaM yEna bANO(a)yaM sa mayA na visarjita: || XII - 29 ||

"sugrIva, dear brother, let anger be banished (from your mind) and the reason why this deadly arrow was not discharged by me be heard."

aTu kArAdani-manOraJjani

In the kRti 'aTu kAdar(A)ni' - rAga manOraJjani, zrI tyAgarAja asks Lord not to find fault with him.

P aTu kArAd(a)ni palkan- (a)bhimAnamu lEka pOyenA

eTul(O)rtunu nE daya jUDa(v)ayya E vElpu sEyu calamO telisi (aTu)

C vEda zAstr(O)paniSad-viduDaina nijapu dArini baTTi dAsuDaina nAdupai n(e)pam(e)JcitE tyAgaraja nuta (aTu)

Gist O Lord praised by this tyAgarAja! Are you left with no affection towards me even to tell that 'That is not done'? How shall I bear the grief? deign to show mercy me; I do not know which God is having malice towards me; having known (my plight), are you left with no affection towards me even to tell that 'That is not done'? What will happen if You find faults with me who, even though learned in vEdA, zAstra and upaniSad, has become Your devotee following the true path (of surrender)?

Word-by-word Meaning

P Are you left (pOyenA) with no (lEka) affection (abhimAnamu) towards me even to tell (palkanu) (palkanabhimAnamu) that (ani) 'That (aTu) is not done (kA rAdu) (kArAdani)'?

A How (eTula) shall I (nE) bear (Ortunu) (eTulOrtunu) the grief? O Lord (ayya)! deign to show (jUDu) (jUDavayya) mercy (daya) me; I do not know which (E) God (vElpu) is having (sEyu) malice (calamO) towards me; having known (telisi) (my plight), are you left with no affection towards me even to tell that 'That is not done'?

C What will happen if You find (eJcitE) faults (nepamu) (nepameJcitE) with me (nAdupai) who - even though (aina) learned (viduDu) (viduDaina) in vEdA, zAstra and upaniSad (zAstrOpaniSad), has become Your devotee (dAsuDaina) following (paTTi) the true (nijapu) path (dArini) (of surrender)? O Lord praised (nuta) by this tyAgarAja! are you left with no affection towards me even to tell me that 'That is not done'?

Notes - General - The context in which the kRti has been sung is not clear. Therefore, there may be errors in interpretation of the terms 'aTu kArAdu' in pallavi and 'E vElpulu' in anupallavi. P - aTu kArAdani - This is a colloquial usage in telugu (kA+rAdu) to say 'this is not done' or 'it is prohibited'. In the book of CR, this has been interepreted as "should you not intervene and find out which Devata is responsible for the accusation and tell him

directly 'it cannot be that'?" The context in which such an interpretation has been adopted is not known. C - viduDaina - In my humble opinion, the word 'aina' in 'viduDaina' would mean 'even though'; the same word 'aina' in 'dAsuDaina' would mean 'become'. Going by the spirit of tyAgarAja's kRtis, 'surrender' has been given prime importance in comparision to the path of knowledge (as asserted in zrImad-bhagavad-gItA). C - nepameJcitE - Being a colloquial usage, grammatically, the sentence is not complete, but ends with a question mark with 'nepameJcitE?'. Therefore, 'what will happen' has been added to complete the sentence.

Comments - Sri Govindaswami opines that 'aTu kArAdani palka' would refer to other Gods and not to tyAgarAja. Accordingly, the interepreation of pallavi would be - "Are you left with no affection towards me to tell (other Gods) that 'That is not done'?"

abhimAnamu lEdEmi-AndALi

In the kRti 'abhimAnamu lEdEmi' - rAga AndALi, zrI tyAgarAja pleads with Lord to have compassion on him.

P abhimAnamu lEd(E)mi nIv- (a)bhinaya vacanamul(A)DEd(E)mi

C1 mAlim(i)Jcukaina lEdA tannu mAlina dharmamu kaladA vana mAli nApai daya rAdA pAlu- mAlina guNam(i)kanaina pOdA (abhi)

C2 kalimi(y)uNTE peTTukOrA kRpa kalugun(a)nucu vEDinArA nA kalavaramulu vini rArA pOkalu nIku kalad(a)ni nEn(e)ruGga lErA (abhi)

C3 rAju nIv(a)ni namminAnu gaja rAj(u)nna vitamu vinnAnu rati rAja dAsula vEDa lEnu tyAga- rAju nIvAD(a)ni pEru konnAnu (abhi)

Gist O Lord who wears garland of wild flowers! Don't You have affection (towards me)? What words of gesture You are speaking? Is there not even a little kindness? Is there any duty which goes against self-interest? Won't You have mercy on me? Won't this quality of procrastination leave You even now? If You have wealth (for bestowing on me), keep it to Yourself; I entreated You (thinking) that You would have compassion on me; deign to come hearing about my anxieties; I do not know that You have wickedness. I believed that You are the Lord; I have heard about the condition in which gajEndra was (when he cried for help); I won't entreat the slaves of cupid - the Lord of rati; I have earned a name that this tyAgarAja is Your man.

Word-by-word Meaning

P Don't (lEdu Emi) (lEdEmi) You have affection (abhimAnamu)? What (Emi) words (vacanamulu) of gesture (abhinaya) You (nIvu) are speaking (ADEdi) (vacanamulADEdEmi)?

C1 Is there not (lEdA) even a little (iJcukaina) kindness (mAlimi)? Is there (kaladA) any duty (dharmamu) which goes against (mAlina) (literally devoid of) self-interest (tannu) (literally self)? O Lord who wears garland (mAli) of wild flowers (vana)! Won't You have (rAdA) (literally come) mercy (daya) on me (nApai)? Won't this quality (guNamu) of procrastination (pAlumAlina) leave (pOdA) You even now (ikanaina) (guNamikanaina)? don't You have affection? what words of gesture You are speaking?

C2 If You have (uNTE) wealth (kalimi) (for bestowing on me) (kalimiyuNTE), keep it to Yourself (peTTukOrA); I entreated (vEDinArA) You (thinking) that (anucu) You would have (kalugunu) (kalugunanucu) compassion (kRpa) on me; deign to come (rArA) hearing (vini) about my anxieties (kalavaramulu); I (nEnu) do not (lErA) know (eruGga) (nEneruGga) that (ani) You (nIku) have (kaladu) (kaladani) wickedness (pOkalu); don't You have affection? what words of gesture You are speaking?

C3 I believed (namminAnu) that (ani) You (nIvu) (nIvani) are the Lord (rAju) (literally King); I have heard (vinnAnu) about the condition (vitamu) in which gajEndra (gaja rAju) was (unna) (rAjunna) (when he cried for help); I won't (lEnu) entreat (vEDa) the slaves (dAsula) of cupid - the Lord (rAju) of rati; I have earned (konnAnu) a name (pEru) that (ani) this tyAgarAja (tyAgarAju) is Your man (nIvADu) (nivADani); don't You have affection? what words of gesture You are speaking?

Notes - C1 - tannu mAlina dharmamu kaladA - This has been translated as 'is there any duty against one's self-interest?' based on the quotation - 'tananu mAlina dharmam modalu ceDDa bEram - a code of conduct that is against one's interest is a bad bargain' - source - http://dsal.uchicago.edu/dictionaries/gwynn/ - word 'mAlina'. C1 - tannu mAlina dharmamu kaladA - Reading together with pallavi words 'abhimAnamu lEdA' and the C3 words 'nIvADani pEru konnAnu', zrI tyAgaraja seems to convey that 'since I am Yours, it is in Your self-interest (Your duty - dharma) to protect me (because I belong to You); otherwise, You will be going against Your own self-interest (tannu mAlina)'. Any suggestions ???

nija marmamula-umAbharaNaM

In the kRti 'nija marmamulanu' - rAga umAbharaNaM, zrI tyAgarAja begs with Lord not to ignore him.

P nija marmamulanu telisina vArini nIv(a)layiJcEd(E)makO rAma

A aja gaja rakSaka gaja carm(A)mbar- (A)di daiva bhEdamula Ila kalga jEsina nI (nija)

C zruti zAstra purANa vid(A)di

SaNmata niSThula nAma parAdula kSiti patulan kumatulugA jEsina kSEma tyAgarAja nuta zrI manOhara (nija)

Gist O Lord rAma! O Lord praised by this tyAgarAja! O Lord who steals the heart of lakSmI! I know not why You make even those languish who have understood true secrets of - (1) Your enacting the grand sport of differences in the deities of brahmA, viSNu, ziva and others? (2) Your joy in deluding (a) those knowers of vEdAs, sciences, epics etc, (b) those dedicated to six-fold forms of worship, (c) those devoted to chanting of Your names etc, and (d) those kings - Lords of the Earth?

Word-by-word Meaning

P O Lord rAma! I know not why (EmakO) You (nIvu) make even those (vArini) who have understood (telisina) (Your) true (nija) (marmamulanu) languish (alayiJcEdi) (nIvalayiJcEdEmakO)? secrets

A O Lord rAma! I know not why You make even those languish who have understood the true secrets of - Your enacting (kalga jEsina) (literally creating) the grand sport (lIla) of differences (bhEdamula) in the deities (daiva) of - brahmA (aja), viSNu - the protector (rakSaka) of gajEndra - the elephant (gaja) and ziva - one who has elephant (gaja) skin (carma) as his garment (ambara) - and others (Adi) (carmAmbarAdi)?

C O Lord rAma! I know not why You make even those languish who have understood the true secrets of Your joy (kSEma) (literally comfort) in deluding (kumatulugA jEsina) (literally making fools) -

etc (Adi) (vidAdi), those knowers (vid) of vEdAs (zrUti), sciences (zAstra), epics (purANa)

those dedicated (niSThula) to six-fold forms of worship (SaNmata), those devoted (para) to chanting of Your names (nAma) etc (Adula) (parAdula), and those kings - Lords (patulan) of the Earth (kSiti)? O Lord praised (nuta) by this tyAgarAja! O Lord who steals (hara) the heart (manas) (literally mind) (manOhara) of lakSmI (zrI)!

Notes - P - EmakO -The word 'EmakO' is not found in the dictionary. From the context, it is clear that it means 'for what reason'. The nearest word is 'EmiTiko' meaning 'I know not why'. May be this is the colloquial version of 'EmiTikO'. Any suggestions ??? P - rAma - this is how it is given in the book of TKG; in the book of TSV/ AKG, it is given as 'zrI rAma'; in the books of CR and ATK, neither of the words are found. This needs to be checked. Any suggestions ??? A - gaja carmAmbara - elephant skin as garment - Refers to slaying of gajAsura by Lord ziva - Source - http://www.dlshq.org/ and http://www.shaivam.org/siddhanta/mamata.html A - daiva - this is how it is given in the books of books of TKG and TSV/ AKG. However, in the books of CR and ATK, it is given as 'gauNa'. In the book of TKG, 'gauNa' is given as an alternative word. In the present context, 'daiva' seems to be appropriate. This needs to be checked. Any suggestions ???

C - vidAdi - this is how it is given in the book of TKG, with 'vivAdi' as an alternative word; in the books of ATK and TSV/AKG, this is given as 'vivAdi'; in the book of CR, this is given as 'vidhAdi'. In my humble opinion, in the present context, 'vidAdi' is the appropriate word. This needs to be checked. Any suggestions ??? C - nAma parAdula - those devoted to chanting of Your names etc. Adula - 'etc.' may mean those who follow the path of bhakti otherwise. C - kSiti patulan ku-matulugA - this is how it is given in the books of TKG and TSV/AKG. In the book of CR, this is given as 'kSiti patulaGkumatulgA' which is same as that given in the other two books. In the book of ATK, this is given as 'kSitipatulangamatulugA' which is also an alternative word in the book of TKG. This needs to be checked. Any suggestions ??? C - kSiti patulan - Kings - The reference is not clear. C - kumatulugA jEsina - deluded - made fools - This probably refers to the inexorable nature of mAyA. In this regard, the poem of kabir -'mAya mahA ThagnI' (given below) is relevant - For complete songs of kabir - please visit website - http://www.indianest.com/kabir/dohas/kd15.htm C - kSEma - this is how it is given in all the books; However, in the book of TKG, 'zrIda' is given as an alternative word. In the present context, 'kSEma' seems to be appropriate for connecting to the pallavi. This needs to be checked. Any suggestions ??? C - In the book of CR, the word 'nl' is given at the end of caraNa. However, the same is not found in any other book. This needs to be checked. Any suggestions ??? C - SaNmata - six-fold forms of worship - ziva, viSNu, zakti, kumAra, gaNapati, sUrya.

mAyA mahA ThagnI huM jAnI ||

tirgun phAns liyE kar DolE bolE madhurI bAnI ||

kEzav kE kamlA vE baiThI ziv kI bhavan bhavAnI | paNDA kE mUrat vE baiThI tIrath mE bhayI pAnI |

yOgI kE YOgin vE baiThI rAjA kE ghar rAnI kAhU kE hIrA vE baiThI kAhU kE kauDI kAnI ||

bhagatan kE bhagatin vE baiThI brahmA kE brahmANI kahE kabIr sunO bhayI sAdhO yah sab akath kahAnI |

I Have Come to Know the Illusory Power to be a Great Thug ||

Her Hands Sway Holding a Web-like Trap She Speaks in a Sweet Voice ||

For Kesava, the Sustainer, She is Seated as the embodiment of Abundance For Shiva, the God of Dissolution, She is the empress of the Worlds || For the Priest She is Seated as the Idol of Worship And in Places of Pilgrimage She Manifests as the Holy Water |

For Yogis She is Seated as the Spiritual Partner In the King's Palace She is the Queen || For Some She is Seated as a Priceless Diamond For Some She is a Mere Penny ||

For Devotees She is Seated in the Object of Devotion For Brahma She is His Consort || Says Kabir Listen Oh Practicing Aspirant All this is an Untold Story |

mATi mATiki-mOhanaM

In the kRti 'mATi mATiki delpa' - rAga mOhanaM, zrI tyAgarAja shows his annoyance at the Lord procrastinating in protecting him.

P mATi mATiki telpavalenA muni mAnas(A)rcita caraNa rAmayya nItO

A sUTig(o)kaTE mATa cAladA nATi modalukoni sATi lEni nItO (mATi)

C1 paGkaja vadana sarasa vinOda saGkaTamula vEgamE tIrpa rAdA zaGkara priya sarv(A)ntaryAmivi kAdA İGka nA madi nIku teliyaga lEdA (mATi)

C2 karuNA sAgara paripUrNa nIku sari vElpulu lEr(a)nucun(I)varaku mora peTTina nApai(y)Ela parAku varulu jUturu bhANDamunak(o)kka metuku (mATi)

C3 zRGgAra zEkhara sura vairi rAja bhaGga sujana hRt-kumuda bha-rAja maGgaLa-kara rUpa jita rati rAja gaGgA janaka pAlita tyAgarAja (mATi)

Gist O Lord rAmayya whose feet are worshipped in the minds of the sages! O Peerless Lord from the very beginning? O Lotus Faced! O Joyful Sporter (of projection, sustenance and infolding)! O Dear to Lord ziva! O Ocean of Mercy! O The Wholesome Lord! O Epitome of Charm! O Lord who slayed rAvaNa! O Moon who blossoms the lily of the heart of the virtuous people! O Lord who causes auspiciousness! O Lord whose form surpasses (beauty of) the cupid! O Lord from whose feet river gaGgA issued forth! O Protector of this tyAgarAja! Should it be told to You again and again? Isn't only a single word directly enough? Can't You relieve my distress quickly? Aren't You the inner controller of everything or everyone? Is my mind still not known to You? Why this unconcern towards me who entreated You till now that there are no Gods equal to You? The eminent ones would be watching (Your attitude); isn't just one (boiled) grain of rice for a pot sufficent (to test in order to know whether the pot rice is cooked or not)?

Word-by-word Meaning

P O Lord rAmayya whose feet (caraNa) are worshipped (arcita) in the minds (mAnasa) (mAnasArcita) of the sages (muni)! Should it told (telplavalenA) to You again and again (mATi mATiki)?

A Isn't only a single (okaTE) word (mATa) directly (sUTiga) (sUTigokaTE) enough (cAladA), O Lord rAmayya whose feet are worshipped in the minds of the sages! Should it be told to You (nItO) - the peerless (sATi lEni) Lord from the very beginning (nATi modalukoni) (literally from that day) - again and again?

C1 O Lotus (paGkaja) Faced (vadana)! O Joyful (sarasa) Sporter (vinOda) (of projection, sustenance and infolding)! Can't (rAdA) You relieve (tIrpa) my distress (saGkaTamula) quickly (vEgamE)? O Dear (priya) to Lord ziva (zaGkara)! Aren't You (kAdA) the inner controller (antaryAmivi) of everything or everyone (sarva) (sarvAntaryAmivi)? Is my (nA) mind (madi) still (iGka) not known (teliyaga) to You (nIku)? O Lord rAmayya whose feet are worshipped in the minds of the sages! should it be told to You again and again?

C2 (paripUrNa)! O Ocean (sAgara) of Mercy (karuNA)! O The Wholesome Lord

Why (Ela) this unconcern (parAku) towards me (nApai) (nApaiyEla) who entreated (mora peTTina) You till (varaku) now (I) that (anucunu) there are no (lEru) (lEruanucunIvaraku) Gods (vElpulu) equal (sari) to You (nIku)? The eminent ones (varulu) would be watching (jUturu) (Your attitude); isn't just one (okka) (boiled) grain of rice (metuku) for a pot (bhANDamunaku) (bhANDamunakokka) sufficent to test (in order to know whether the pot rice is cooked or not)? O Lord rAmayya whose feet are worshipped in the minds of the sages! should it be told to You again and again?

C3 O Epitome (zEkhara) of Charm (zRGgAra)! O Lord who slayed (bhaGga) rAvaNa - the king (rAja) of enemies (vairi) of celestials (sura)! O Moon - Lord (rAja) of stars (bha) - who blossoms the lily (kumuda) of the heart (hRt) of the virtuous people (sujana)! O Lord who causes (kara) auspiciousness (maGgaLa)! O Lord whose form (rUpa) surpasses (jita) (beauty of) the cupid - the Consort (rAja) of rati! O Lord from whose feet river gaGgA issued forth (janaka) (literally father)! O Protector (pAlita) of this tyAgarAja! O Lord rAmayya whose feet are worshipped in the minds of the sages! should it be told to You again and again?

Notes - A - sUTigokaTE mATa -This is how it is given in all books other than that of TKG, where it is given as 'nUtikoTE mATa'; and 'sUTigokaTE mATa' has been given as an alternative word. As the meaning taken in the book is that 'sUTi', it has, accordingly, been adopted here also. This needs to be checked. Any suggestions ??? C1 - sarasa vinOda - The exact meaning of this epithet is not clear. However, it has been translated as 'joyful sporter - projection, sustenance and infolding'. Any suggestions ??? C2 - saGkaTamula - This is how it is given in the book of CR. However, in the book of TKG, it is given as 'saGkaTamulanu'; in the book of TSV/AKG, as saGkaTamulu'. 'saGkaTamulu' is not correct. This needs to be checked. Any suggestions ??? C2 - paripUrNa - The term is indefinable. However, the following upaniSad zlOka is relevant -

OM pUrNamada: pUrNamidaM pUrNAt pUrNamudacyatE | pUrNasya pUrNamAdAya pUrNamEva avaziSyatE |

"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."

C2 - bhANDamunakoka metuku - This is an adage. In order to ascertain whether rice is cooked properly or not, one takes out from the pot just one (boiled) grain of rice and feels it. By this simile zrI tyAgarAja seems to mean that 'if You fail to protect me, it would be taken as a test case for Your attitude towards Your devotees'; this is further amplified by the previous words 'the eminent ones are watching'. In tamil, this is called 'pAnaikku oru sORu padam'. C3 - sura vairi rAja bhaGga - It is not clear to whom zrI tyAgarAja refers, because there are so many enemies for the celestials. However, it has been taken as 'rAvaNa' here. Any suggestions ??? C3 - gaGgA janaka - Regarding birth of river gaMga, the following verse in zrImad bhAgavataM - Book 8 - Chapter 21 is relevant -

dhAtu: kamNDalujalaM tadurukramasya pAdAvanEjanapavitratayA narendra svardhunyabhUnnabhasi sA patatI nimArSTi lOkatrayaM bhagavatO vizadEva kIrti: | | 4 |

"O King, the water from Lord brahmA's kamaNDalu washed the lotus feet of Lord vAmanadEva, who is known as urukrama, the wonderful actor. Thus that water became so pure that it was transformed into the water of the gaMga, which went flowing down from the sky, purifying the three worlds like the pure fame of the Supreme Personality of Godhead." Descent of gaGga to Earth is given in zrImad-vAlmIki rAmAyaNa, bAla kANDa, Chapters 42 to 44. The complete story of gaGga is found in Mahabharata Anusasana Parva, Section XXVI. Please visit the site to read the full story - http://www.hinduism.co.za/sacred.htm

paripUrNa kAma-pUrikalyANi

In the kRti 'paripUrNa kAma bhAvmuna' - rAga pUrikalyANi, zrI tyAgarAja complains to the Lord about the problems he is facing from mean- minded persons.

P paripUrNa kAma bhAvamuna maracinAmA

A parama kAruNik(O)ttama bhava jIvanaja bhav(A)rcita (pari)

C sAkEt(A)dhipa nI mukha sarasIruhamunu jUpi sAkeDu madi lEd(E)Ti savaraNa rAma I kalin(a)nusariJcina hIna jAti martyula cIkAku paDaga taramE zrIkara tyAgarAja nuta (pari)

Gist O Lord whose desires have all been totally fulfilled! O Supremely compassionate! O Excellent One! O Lord worshipped by Lord ziva and brahmA! O Lord of ayOdhya! O Lord rAma! O Lord who bestows Fortune! O Lord praised by this tyAgarAja! Did I ever forget You even in my thoughts? Don't You have the mind to protect me by showing Your Lotus face? what kind of nourishing is this? (Now that You do not seem to care for me), I indeed deserve to suffer the abuses of the mean minded people who adhere to (the ways of) this kali yuga.

Word-by-word Meaning

P O Lord whose desires (kAma) have all been totally fulfilled (paripUrNa)! Did I ever forget (maracinAmA) You even in my thoughts (bhAvamuna)?

A O Supremely (parama) compassionate (kAruNika)! O Excellent One (uttama) (kAruNikOttama)! O Lord worshipped (arcita) by Lord ziva (bhava) and brahmA - abiding in (bhava) (bhavArcita) Lotus - born of water (jIvanaja)! O Lord whose desires have all been totally fulfilled! Did I ever forget You even in my thoughts?

C O Lord (adhipa) of ayOdhya (sAkEta) (sAkEtAdhipa)! Don't You have (lEdA) the mind (madi) to protect (sAkeDu) me by showing (jUpi) Your (nI) Lotus (sarasIruhamunu) face (mukha)? O Lord rAma! what kind of (ETi) (lEdETi) nourishing (savaraNa) is this? (Now that You do not seem to care for me), I indeed deserve (taramE) to suffer the abuses (cIkAku paDaga) of the mean minded (hIna jAti) (literally low born) people (martyula) who adhere (anusariJcina) to (the ways of) this (I) kali yuga (kalini) (kalinanusariJcina). O Lord who bestows (kara) Fortune (zrI)! O Lord praised (nuta) by this tyAgarAja!

in my thoughts? O Lord whose desires have all been totally fulfilled! Did I forget You even

Notes - P - paripUrNa kAma -In this regard, please refer to interpretation of 'kAml' in viSNu sahasranAma (659) by Adi zaMkarAcArya - Source website - http://home.comcast.net/~chinnamma/sahasra/sloka7o.htm Please also refer to following verse in zrImad-bhAgavataM, Book 6,

lakSmI) - Chapter 19 (Procedure of observing vow of pumsavana - prayer to viSNu and

alam tE nirapEkSAya pUrNakAma namO(a)stu tE | mAhA vibhUtipatayE nama: sakalasiddhayE || 4 |l

"Whatever You already have is enough for You, (absolutely) unconcerned as You are, O Lord whose desire is (ever) sated! My obeisance be to You, the Lord of mahAlakSmI (who embodies in Herself the highest glory and fortune)! Hail to You, the Abode of mystic powers!"

relevant - P - paripUrNa kAma - The following verse in zrImad bhagavadgItA is

na mE pArthAsti kartavyaM triSu lOkESu kiJcana | nAnavAptavyamavAptavyaM varta Eva ca karmaNi || III.22 |

"I have, O son of pRthA, no duty, nothing that I have not gained; and nothing that I have to gain, in the three worlds; yet I continue in action."

P - bhAvamu - this means 'state of mind', 'innermost thoughts' 'feelings' etc. In my opinion, there is no equivalent word in English. A - parama kAruNika uttama - this could be taken as a single epithet also - as 'Excellent among the supremely compassionate'. However, 'supremely seems to make the word 'excellent' redundant. Any suggestions ??? A - jIvanaja - 'jIvana' also means 'water' - life giver. Therefore, 'jIvanaja' means Lotus. C - savaraNa - Though this word means 'elegance', 'beauty', 'neatness', 'grace' etc. This is also a colloquial usage to mean 'facade'. C - savaraNa - this is how it is given in all the books except that of TKG, where it is given as 'savaraNarA'. This needs to be checked. Any suggestions ??? C - tyAgarAja nuta - this is how it is given in all the books other than that of TKG, where it is given as 'tyAgarAja vinuta'. This needs to be checked. Any suggestions ???

O rAjIvAkSa-Arabhi

In the kRti 'O rAjIvAkSa' - rAga Arabhi, zrI tyAgarAja pleads with Lord to have compassion on him.

P O rAjIv(A)kSa Ora jUpulu jUcedav- (E)rA nE nIku vErA

A nErani nApai nEramul(e)JcitE kArAd(a)ni palkE vAru lEni nannu (O)

C1 makkuvatO ninnu mrokkina janulaku dikku nIvai(y)ati grakkuna brOtuv(a)ni ekkuva sujanula(y)okka mATalu vini cakkani zrI rAma dakkiti gadarA (O)

C2 miti mera lEni prakRti lOna tagili nE mati hInuDai sannuti sEya nEraka batimAli nIvE gati(y)ani nera nammiti kAni ninu maracitinA santatamu (O)

C3 mA vara suguNa umA vara sannuta dEvara daya cEsi brOvaga rAdA pAvana bhakta jan(A)vana mahAnu- bhAva tyAgarAja bhAvita(y)iGka nannu (O)

Gist O Lotus Eyed! O Charming Lord zrI rAma! O Consort of lakSmI! O Virtuous One! O Lord well-praised by Lord ziva - the Consort of pArvatI! O My Lord! O Holy One! O Protector of the devotee lot! O Noble-minded! O Lord deeply felt by this tyAgarAja! Why do You look at me obliquely? Am I alien to You? Why do You look obliquely at me, who has no one to tell You that 'it is not done' if You consider or count faults in me who is not learned?

Did I not surrender to You, having heard the words of eminent virtuous people that You protect, very quickly, those people who salute You with love, by becoming their refuge? Instead of failing to praise You, being stupid, by being caught in the limit-less and shore-less Ocean of Worldy Existence, I believed You much beseeching that You alone are my refuge; did I forget You? Why do You ever look at me obliquely? Won't You protect me by showing mercy? Why do You still look at me obliquely?

Word-by-word Meaning

P O Lotus (rAjIva) Eyed (akSa) (rAjIvAkSa)! Why (ErA) do You look (jUcedavu) (jUcedavErA) at me obliquely - sidelong (Ora) glances (jUpulu)? Am I (nE) alien (vEra) to You (nIku)?

A O Lotus Eyed! Why do You look obliquely at me (nannu) - who has no one (vAru lEni) to tell (palkE) You that (ani) 'it is not done' (kArAdu) (kArAdani) if You consider or count (eJcitE) faults (nEramulu) (nEramuleJcitE) in me (nApai) who is not learned (nErani)? Am I alien to You?

C1 (dakkiti) to You - O Charming (cakkani) Lord zrI rAma! Did I not (gadarA) surrender

having heard (vini) the words (mATalu) of (okka) eminent (ekkuva) virtuous people (sujanula) (sujanulayokka) that (ani) - You protect (brOtuvu) (brOtuvaniyekkuva) very (ati) quickly (grakkuna) those people (janulaku) who salute (mrokkina) You (ninnu) with love (makkuvatO), by becoming (nIvai) (nIvaiyati) their refuge (dikku)? O Lotus Eyed! Why do You look at me obliquely? Am I alien to You?

C2 Instead (kAni) of failing (nEraka) (literally not happen) to praise (sannuti sEya) You, being stupid (mati hInuDai), by being caught (tagili) in (lOna) the limit-less (miti) and shore-less (mera lEni) Ocean of Worldy Existence (prakRti) (literally nature), I (nE) believed (nammiti) You much (nera) beseeching (batimAli) that (ani) You alone (nIvE) are my refuge (gati) (gatiyani); did I forget (maracitinA) You (ninu)? O Lotus Eyed! Why do You ever (santatamu) look at me obliquely? Am I alien to You?

C3 O Consort (vara) of lakSmI (mA)! O Virtuous One (suguNa)! O Lord well- praised (sannuta) by Lord ziva - the Consort (vara) of pArvatI (umA)! O My Lord (dEvara)! Won't (rAdA) You protect (brOvaga) me by showing (cEsi) mercy (daya)? O Holy One (pAvana)! O Protector (avana) of the devotee (bhakta) lot (jana) (janAvana)! O Noble-minded (mahAnubhAva)! O Lord deeply felt (bhAvita) by this tyAgarAja! O Lotus Eyed! Why do You still (iGka) (bhAvitayiGka) look at me (nannu) obliquely? Am I alien to You?

Notes - P - Ora jUpu - sidelong glance - look obliquely - this is not same as 'side glance' which is considered as 'grace' (kaTAkSa) (krE-kannu). A - palkE vAru - this is how it is given in the books of TKG and TSV/AKG; however, in the book of CR, this is given as 'paluku vAru'. This needs to be checked. Any suggestions ???

C1 - dikku nIvai - This is how it is given in the books of TKG and TSV/AKG. However, in the book of ATK and CR, this is given as 'dikku nIvani'. Though there is no material difference, while deriving the meaning, the construction of the sentence will be different. This needs to be checked. Any suggestions ??? C3 - iGka nannu - This is how it is given in the books of TKG and TSV/AKG; in the book of CR, it is given as 'iGkanu' ('nannu' is not given). This needs to be checked. Any suggestions ???

aparAdhamulanOrva-rasALi

In the kRti 'aparAdhamulanOrva' - rAga rasALi, zrI tyAgarAja prays to Lord to forgive him for his transgressions and protect him as He has done for others.

P aparAdhamulan(O)rva samayamu kRpa jUDumu ghanamaina nA

A capala cittuDai manas(e)rugakanE jAli beTTukoni moralan(i)Du (aparAdha)

C sakala lOkula phalamulan(e)rigi saM-rakSiJcucun(u)NDaga nann(o)kani brOva teliya kIrtana zatakam(o)narcu tyAgarAja nuta nA (aparAdha)

Gist O Lord praised by this tyAgarAja who has composed hundred(s) of kIrtana in Your praise! It is time that You pardoned my severe offences; being fickle minded, I have come to grief unawares; I now appeal to You; please show mercy on me. You protect nicely all the people according to the fruits of their actions; don't know to protect me alone?

Word-by-word Meaning

P It is time (samayamu) that You pardoned (Orva) (literally tolerate) my (nA) severe (ghanamaina) offences (aparAdhamulanu) (aparAdhamulnOrva); please show (jUDumu) mercy (kRpa) on me.

A It is time that You pardoned my severe offences who - being fickle (capala) minded (cittuDai), having come to grief (jAli beTTukoni) unawares (manasu erugakanE) (literally mind not knowing), and now appeals (moralaniDu) to You; please show mercy on me.

C O Lord praised (nuta) by this tyAgarAja who has composed (or is composing) (onarcu) (literally to make) hundred(s) (zatakamu) (zatakamonarcu) of kIrtana in Your praise! While You are (uNDaga) protecting nicely (saM-rakSiJcucunu) (saM- rakSiJcucunuNDaga) all (sakala) the people (lOkula) according (erigi) (literally knowing) to the fruits of their actions (phalamulanu) (phalamulanerigi),

(nannokani)? don't You know (teliya) to protect (brOva) me (nannu) alone (okani)

it is time that You pardoned my (nA) severe offences; please show mercy on me.

Notes General - The alternative rAgas given in the book of TKG are - vaNALi- vanAvaLi. P - aparAdhamulanOrva - this is how it is given in the book of TKG and TSG/AKG. However, in the book of CR, this is given as 'aparAdhamulanunOrva'. This needs to be checked. Any suggestions ???

apar Adhamula mAnpi-darbAru

In the kRti 'aparAdhamula mAnpi' - rAga darbAru, zrI tyAgarAja seeks forgiveness for his transgressions.

P aparAdhamula mAnpi(y)AdukO(v)ayya

A kRpa jUci brOcitE kIrti galad(i)ka nIku

C1 atyanta matsara mad(A)ndhuDai sajjanula nitya karmamula vale nindiJcukonna nA (apa)

C2 cUcu vAralak(e)duTa sokki japituDan(ai)ti yOciJca nI pAda yugaLa dhyAnamu lEni nA (apa)

C3 straiNa janulanu gUDi vIN(A)Ditini gAni prANa hita guNa kathala balka lEnaiti nA (apa)

C4 zaraNu joccina nannu karuniJcavE rAma vara tyAgarAja nuta vazamu gAd(i)ka nAku (apa)

Gist O Lord zrI rAma! O Lord praised by this tyAgarAja who seeks You! Please support me by forgiving my crimes. (1) I was blinded by extreme envy and arrogance; (2) I slandered pious people as a daily routine; (3) In front of on-lookers, I pretended as if immersed in chanting of Your names; (4) I am bereft of meditation on Your holy feet; (5) I joined those who belong to(keep company of) women and indulged in wasteful talk; (6) I failed to recite the stories of Your qualities which is beneficient to the life. It is not under my control any longer; I have sought refuge in You. Please have mercy on me; please do not hesitate. If you protect me by showing mercy, You will have more fame.

Word-by-word Meaning

P O Lord (ayya)! Please support (AdukO) (AdukOvayya) me by forgiving (mAnpi) my crimes (aparAdhamula).

A If you protect (brOcitE) me by showing (jUci) mercy (kRpa), You (nIku) will have (galadu) more (ika) (galadika) fame (kIrti); therefore, O Lord! Please support me by forgiving my crimes.

C1 O Lord! Please support me by forgiving my (nA) crimes who - having been blinded (andhuDai) by extreme (atyanta) envy (matsara) and arrogance (mada) (madAndhuDai), slandered (nindiJcukonna) pious people (sajjanula) as (vale) a daily (nitya) routine (karmamula).

C2 In front of (eduTa) on-lookers (cUcUvAralaku) (cUcuvAralakeduTa), I remained as if (aiti) immersed (sokki) (literally enamoured) in chanting (japituDanu) (japituDanaiti) of Lord's names; O Lord! Please do not hesitate (yOciJca) (literally consider); support me by forgiving my (nA) crimes who is bereft (lEni) of meditation (dhyAnamu) on Your (nI) holy feet (pAda yugaLa).

C3 Joining (gUDi) those (janulanu) who belong to (keep company of) women (straiNa), I indulged (ADitini) in wasteful (vINu) talk (Aditini) (vINADitini); but (gAni) I failed (lEnaiti) to recite (balka) (literally tell) the stories (kathala) of qualities (guNa) of the Lord which is beneficient (hita) to the life (prANa) (literally life-breath); therefore, O Lord! Please support me by forgiving my (nA) crimes.

C4 O Lord zrI rAma! Please have mercy (karuNiJcavE) on me (nannu) who has sought (joccina) refuge (zaraNu) in You; O Lord praised (nuta) by this tyAgarAja who seeks (vara) You! It is not (gAdu) under my (nAku) control (vazamu) any longer (ika) (gAdika); O Lord! Please support me by forgiving my crimes.

Notes - C3 - straiNa janulu - 'one who desires the company of (other) women'; therefore 'belonging to women (straiNa)'. Does this mean 'womaniser'? Any suggestions ??? C3 - vINADitini - in telugu, there seems to be no word 'vINu'; it is probably the morphed form of the tamil word 'vIN' meaning 'wasteful', 'useless'. Any suggestions ??? C4 - nAku - this is how it is given in all books other than that of TKG, wherein it is given as 'nAdu'. This needs to be checked. Any suggestions ???

ennALLu tirigEdi-mALavazrI

In the kRti 'ennALLu tirigEdi' - rAga mALavazrI, zrI tyAgarAja regrets his own failings.

P ennALLu tirigEdi(y)ennALLu

A enna rAni dEhamul(e)tti(y)I saMsAra gahanam(a)ndu pannuga cOrula rIti parulanu vEgiJcucunu (ennALLu)

C1 rEpaTi kUTiki lEd(a)ni rEyi pagalu vesanam(o)ndi zrI pati pUjalu maraci cEsin(a)TTi vArivale nEn(ennALLu)

C2 uppu karpUra varakun(u)JchavRtticEn(A)rjiJc meppulaku poTTa nimpi mEmE peddalam(a)nucu (ennALLu)

C3 bhramanukoni(y)irugu porugu bhakSimpa rammani pilva amarucukO pUja japamun(A)sAyamu cEtun(a)nucu (ennALLu)

C4 nA(y)and(u)NDE tappulu nADE telusukoNTi gAni bAya viDuvaka mahAnubhAva tyAgarAja vinuta (ennALLu)

Gist O The Great One! O Lord praised by this tyAgarAja!

How long shall I wander? How long? Having taken countless bodies, in this forest of Worldly Existence, how long shall I wander nicely by harassing others like thieves? Becoming worried day and night that there is nothing for tomorrow's food, having forgotten the worship of the Lord viSNu, how long shall I wander like those who perform (worship daily)? Having earned through uJcavRtti even salt and camphor, and filling the stomach, how long shall I wander seeking fame telling that I am alone a great person? In order to make the neighbours stunned and invite me to come for partaking food, how long shall I wander telling them that I properly (or patiently) perform worship and chanting till evening? Though I have understood faults existing in me long back, how long shall I wander without abandoning them?

Word-by-word Meaning

P How long (ennALLu) shall I wander (tirigEdi)? How long (ennALLu) (tirigEdiyennALLu)?

A Having taken (etti) countless (enna rAni) bodies (dEhamulu), in (andu) this (I) (dEhamulettiyI) forest (gahanamu) (gahanamandu) of Worldly Existence (saMsara), how long shall I wander nicely (pannuga) by harassing (vEgiJcucunu) others (parulanu) like (rIti) thieves (cOrula)? How long?

C1 Becoming (ondi) worried (vesanamu) (vesanamondi) day (pagalu) and night (rEyi) that (ani) there is nothing (lEdu) (lEdani) for tomorrow's (rEpaTi) food (kUTiki), having forgotten (maraci) the worship (pUjala) of the Lord viSNu - the Consort (pati) of lakSmI, how long shall I (nEnu) wander like (aTTi) those (vAri vale) who perform (cEsina) (cEsinaTTi) (worship daily)? How long?

C2 Having earned (ArjiJci) even (varakunu) salt (uppu) and camphor (karpUra) by uJcavRtti (uJchavRtticE) (literally living by gleaning) (varakunuJchavRtticEnArjiJci) and filling (nimpi) the stomach (poTTa), how long shall I (nEnu) wander seeking fame (meppulaku) telling that (anucu) I am alone (mEmE) (literally we are) a great person (peddalamu) (peddalamanucu)? How long?

C3 In order to make the neighbours (irugu stunned (bhramanukoni) and invite (pilva) me to come (rammani) for partaking food porugu)

(bhakSimpa), how long shall I wander telling them that (anucu) I properly (or patiently) (amarucukO) perform (cEtunu) (cEtunanucu) worship (pUja) and

long? chanting (japa) (japamunu) till evening (AsAyamu) (japamunAsAyamu)? How

(uNDE) in (andu) me (nA) (nAyanduNDE) long back (nADE), C4 Though (gAni) I have understood (telusukoNTi) faults (tappulu) existing

O The Great One (mahAnubhAva)! O Lord praised (vinuta) by this tyAgarAja! how long shall I wander without abandoning (bAya viDuvaka) (literally keep separate) them? How long?

Notes -

General - the order of caraNas is as given in all the books other than that of TKG, wherein caraNas 1 and 2 are interchanged. This needs to be checked. Any suggestions ??? A - enna rAni dEhamuletti - Accoring to Sant Kabir, before being born as a human being, one passes through 84 lakh yOnis. Kabir Sahib says "Following the mind you went into the forest, and obeying the mind you again went back into the town. And working according to the advice of the mind, you are going back into the cycle of eighty-four lakhs births and deaths." - Source - http://www.santji.allegre.ca/sbmag/sbm24-11/Instead-of-worrying.html C2 - uJcavRtti - livelihood by gleaning - gathering ears of corn left by reapers. As per manu smRti (Chapter 4), the rightful living for a brAhmaNa is to glean food (Rta) or living on what is given unasked (aMRta). In the modern context, those who follow this path of living, daily go round the streets singing songs on Lord and accept food articles (not food) and other items offered by the households. The grain so gathered is cooked and taken by the family as meals for that day. They are not expected to hoard even for the next meal. Please visit the web-site for complete translation of manu smRti - http://www.sacred-texts.com/hin/manu/manu04.htm C4 - telusukoNTi - this is how it is given in the books of TKG and TSV/AKG. However in the books of CR and ATK, this is given as 'telukoNTivi'. 'telusukoNTivi' means 'You have known'; 'telusukoNTi' means 'I have understood'. Therefore, there is a contradiction. However, the subsequent words, 'bAya viDuvaka' means 'do not abandon' or 'without abandoning'. But, 'bAya viDuvaka' is to be joined to pallavi 'ennALLu tirigEdi'. Therefore, 'bAya viDuvaka' with the meaning 'without abandoning' seems to be correct. Accordingly, 'telusukoNTi' seems to be the correct word. This needs to be checked. Any suggestions ???

kRpa jUcuTaku-chAyAtaraGgiNi

In the kRti 'kRpa jUcuTaku' - rAga chAyAtaraMgiNi, zrI tyAgarAja pleads with the Lord to show mercy.

P kRpa jUcuTaku vELarA rAma

A aparAdhamulan(O)rva vazamA (y)ana pOkavE sarivAralalO (kRpa)

C paramArthamau mArgam(e)rugaru prabhuvul(e)lla nIca sEvakulurA para lOka bhayam(e)nta kAnaru vara tyAgarAja hRt-sadana (kRpa)

Gist O Lord rAma! O Lord resident in the heart of the blessed tyAgarAja! It is time to show mercy. Please do not say 'is it possible to forbear the wrong-doings'; it is time to show mercy in the midst of my peers. People do not know the path which is conducive to ultimate truth; all the rich are indeed mean servants; they do not understand how much the dread of the future world is.

Word-by-word Meaning

P O Lord rAma! It is time (vELarA) to show (jUcuTaku) mercy (kRpa).

A Please do not say (ana pOkavE) 'is it possible (vazamA) (vazamAyana) to forbear (Orva) the wrong-doings' (aparAdhamulanu) (aparAdhamulanOrva); O Lord rAma! It is time to show mercy in the midst of my peers (sarivAralalO).

C People do not know (erugaru) the path (mArgamu) (mArgamerugaru) which is conducive to ultimate truth (paramArthamu) (paramArthamau); all (ella) the rich (prabhuvulu) (prabhuvulella) are indeed mean (nIca) servants (sEvakulurA); they do not understand (kAnaru) (literally see) how much (enta) the dread (bhayamu) (bhayamenta) of the future (para) world (lOka) is; O Lord resident (sadana) in the heart (hRt) of the blessed (vara) tyAgarAja! O Lord rAma! It is time to show mercy.

Notes - A - ana pOkavE - This is forestalling the Lord from making such a statement. C - prabhuvulella nIca sEvakulurA - There is story of Akbar - the Emperor. Once a mendicant came to the Court of Akbar to ask for alms. He was told that the Emperor was praying to the Lord (allAh). The mendicant returned without waiting for the Emperor. When Akbar enquired as to why the mendicant did not wait for him, his courtiers said that the mendicant said "I came to the Emperor to beg for wealth; but found the Emperor himself begging from the God; therefore, I would as well beg directly from the Lord". Please also refer to Dikshitar kRtis 'hiraNmayIM lakSmIM' - rAga lalitA, wherein he states 'hIna mAnAvAzrayaM tyajAmi' - I reject the refuge of lowly people'. C - prabhuvulella nIca sEvakulurA - The implication seems to be that he is not going to entreat any of these rich people as they are not worthy of being entreated. Therefore, he beseeches Lord to show compassion (kRpa jUcuTaku vELarA).

kaddanu vAriki-tODi

In the kRti 'kaddanu vAriki kaddu' - rAga tODi, zrI tyAgarAja states that those who believe in existence of Lord will surely find - and he describes method of achieving it.

P kadd(a)nu vAriki kaddu kadd(a)ni moralan(i)Du peddala mATa nED(a)baddham(au)nO

A addampu cekkiLLacE muddu gAru mOmu jUDa buddhi galigin(a)TTi mA vadda rAvad(E)mirA (kaddanu)

C niddura nirAkariJci mudduga tambura baTTi zuddhamaina manasucE su-svaramutO paddu tappaga bhajiyiJcu bhakta pAlanamu sEyu tad-daya-zAlivi nIvu tyAgaraja sannuta (kaddanu)

Gist O Lord well-praised by this tyAgarAja! Can the words of wise men, who declare that 'You are surely there for those who believe in You', become untrue now? You are such a merciful Lord who nourishes the devotees who chant Your

names without wavering from their vow by even abandoning sleep, resonating tambura nicely, with a pure mind and in a fine tune. Why would You not come near me in whom the wisdom has arisen to behold Your charming face shining with mirror like cheeks?

Word-by-word Meaning

P Can the words (mATa) of wise men (peddala), who declare (moralaniDu) that (anu) 'You are surely (kaddu) there (kaddu) for those (vAriki) who (anu) believe (kaddu) (kaddanu) in You', become untrue (abaddhamaunO) now (nEDu) (nEDabaddhamaunO)?

A Why (EmirA) would You not come (rAvadi) (rAvadEmirA) near (vadda) me (mA) - in whom the (aTTi) (literally that kind of) (galiginaTTi) wisdom (buddhi) has arisen (galigina) (galiginaTTi) to behold (jUDa) Your charming (muddu gAru) face (mOmU) shining with mirror like (addampu) cheeks (cekkiLLacE)? Can the words of wise men, who declare that 'You are surely there for those who believe in You', become untrue now?

C You (nIvu) are such (tat) a merciful Lord (dayazAlivi) (taddayazAlivi) who nourishes (pAlanamu sEyu) the devotees (bhakta) who chant Your names (bhajiyiJcu) without wavering (tappaga) from their vow (paddu) - by even abandoning (nirAkariJci) sleep (niddura), resonating (baTTi) (literally holding) with tambura nicely (mudduga), with a pure (zuddhamaina) mind (manasucE) and in a fine tune (su- svaramutO); O Lord well-praised (sannuta) by this tyAgarAja! Can the words of wise men, who declare that 'You are surely there for those who believe in You', become untrue now?

Notes - C - tambura - this instrument is used in many parts of the World with the same name. For more details, please visit the site - http://macedoniadirect.com/music/instrum/tambura.htm

dAzarathi nI RNamu-tODi

In the kRti 'dAzarathI nI RNamu' - rAga tODi, zrI tyAgarAja tells zrI rAma that he would ever remain indebted to Him for initiating him in bhakti.

P dAzarathI nI RNamu dIrpa nA taramA parama pAvana nAma

A Aza dIra dUra dEzamulanu prakAzimpa jEsina rasika zirOmaNi (dAzarathI)

C bhakti lEni kavi jAla varENyulu bhAvam(e)ruga lEr(a)ni kalilOna jani bhukti mukti kalgun(a)ni kIrtanamula bOdhiJcina tyAgarAja kar(A)rcita (dAzarathI)

Gist O Lord rAma - son of dazaratha! O Lord with a Holy Name! O Greatest of connoisseurs of music who made me shine (even) in distant lands to the

fulfilment of my desire? O Lord worshipped by this tyAgarAja, who, realising that even the best poets (composers of multitude of songs) bereft of devotion, would never understand the true state of mind (of devotees of God), having been born in this kali yuga, taught to the World through compositions that, it is possible for one to attain both Worldly enjoyments and also emancipation. Is it ever possible for me to redeem Your debt?

Word-by-word Meaning

P O Lord rAma - son of dazaratha (dAzarathI)! O Lord with a Holy (pAvana) Name (nAma)! Is it ever possible (taramA) for me (nA) to redeem (dIrpa) Your (nI) debt (RNamu)?

A O Greatest (zirOmaNi) (literally crown jewel) of connoisseurs (rasika) of music who, to the fulfilment (dIra) of my desire (Aza), made (jEsina) me shine (prakAzimpa) (even) in distant (dUra) lands (dEzamulanu)? O dAzarathI! O Lord with a Holy Name! Is it ever possible for me to redeem Your debt?

C O Lord worshipped (karArcita) (literally worshipped by the hands of) by this tyAgarAja, who - realising that (ani) even the best (varENyulu) poets - composers of multitude (jAla) of songs (kavi) - bereft (lEni) of devotion (bhakti), would never (lEru) understand (eruga) the true state of mind (bhAvamu) (of devotees of God), having been born (jani) in this kali yuga (kalilOna), taught (bOdhiJcina) to the World through compositions (kIrtanamula) that (ani), it is possible for one to attain (kalugunu) (literally happen) (kalgunani) both Worldly enjoyments (bhukti) and also emancipation (mukti); O dazarathI! O Lord of Holy Name! Is it ever possible for me to redeem Your debt?

Notes - C - kalilOna - In the book TKG, 'kalalOna' is given as an alternative word and this is the word given in the book of TSV/AKG. By adopting this word, the following translation would result - "O Lord worshipped by this tyAgarAja! Realizing that those great composers who, devoid of devotion, indulge in poetical excellence alone, would never understand the true state of devotion to God, appeared in the dream of this tyAgarAja and taught him such compositions which would convey (to the World) that it is possible to attain both enjoyments and emancipation (by adopting the path of devotion)." But, this meaning would not be correct for three reasons (1) the words 'bodhiJcina tyAgarAja' clearly indicates that it is tyAgarAja who taught (bOdhiJcina); (2) the word 'jani' (born) is not appropriate usage with 'kalalO'; it contradicts the pallavi and anupallavi where zrI tyAgarAja is feeling obliged for making him famous in distant lands, because then the credit would go to the Lord and not to tyAgarAja; probably, that is why zrI tyAgarAja says that he will not be able to redeem the debt. The debt referred here is clarified in the caraNa - the debt of 'enabling his birth in kali yuga for the purpose of teaching the World through kIrtanas about devotion to Lord'. C - kalilOna jani - from the flow of the words of kRtis, in the translation, this has been attributed to zrI tyAgarAja. However, it is also possible to attribute it to other mortals who are born in the kali yuga.

ninu vinA sukhamu-tODi

In the kRti 'ninuvinA sukhamu gAna' - rAga tODi, zrI tyAgarAja states that he has no comfort without the Lord.

P ninu vinA sukhamu gAna nIraja nayana

A manasuk(e)ntO(y)Anandamai mai pulakariJcaga (ninu)

C1 rUpamu pratApamu zara cApamu sallApamu gala (ninu)

C2 karuNa rasa paripUrNa varada mRdu vArtalu gala (ninu)

C3 rAga rasika rAga rahita tyAgarAja bhAgadhEya (ninu)

Gist O Lotus Eyed - who has great form, great name, wonderful bow and arrows and such an amicable conversation! O bestower of boons brimming with nectar of mercy! O Lotus Eyed who speaks soft words! O Connoisseur of music! O Lord bereft of attachment! O Destiny or Fortune of this tyAgarAja! Having experienced horripilation by feeling such immeasurable bliss in my mind, I find no comfort without You.

Word-by-word Meaning

P O Lotus (nIraja) Eyed (nayana)! I find (gAna) no (gAna) comfort (sukhamu) without (vinA) You (ninu).

A Having experienced horripilation (mai pulakariJcaga) by feeling such immeasurable (entO) bliss (Anandamai) in my mind (manasuku) (manasukentO), O Lotus Eyed! I find no comfort without You.

C1 O Lotus Eyed - who has (gala) great form (rUpamu), great name (pratApamu), wonderful bows (zara) and arrows (cApamu) and such an amicable conversation (sallApamu)! I find no comfort without You.

C2 O bestower (varada) of boons brimming (paripUrNa) with nectar (rasa) of mercy (karuNa)! O Lotus Eyed who speaks (gala) (literally has) soft (mRdu) words (vArtalu)! I find no comfort without You.

O Connoisseur (rasika) of music (rAga)! O Lord bereft (rahita) of attachment (rAga)! O Destiny or Fortune (bhAgadhEya) of this tyAgarAja! C3

I find no comfort without You.

anAthuDanu-jiGglA

In the kRti 'anAthuDanu' - rAga jiGglA, zrI tyAgarAja asserts that the Lord is there to protect him and therefore, he is not a destitute.

P anAthuDanu gAnu rAma nEn(anAathu)

anAthuDavu nIv(a)ni nigamajnula sanAtanula mATa vinnAnu nEn(anathu)

C ni(r)Adaravu jUci(y)I kali nar(A)dhamul(a)nedaru purANa puruSa pura ripu nuta nAga rAT-zayana tyAgarAja nuta nEn(anathu)

Gist O Lord rAma! O The Ancient Lord! O Lord praised by Lord ziva - the enemy of demons of tri-pura! O Lord reclining on zESa! O Lord praised by this tyAgarAja! Seeing me without a support, the base men of the kali age, said that I am destitute; but I am not a destitute. I have heard the words of those who are well-versed in vEda and also sanAtana and others (mind born sons of brahmA) that You have no protector .

Word-by-word Meaning

P O Lord rAma! I (nEnu) am not (gAnu) a destitute (anAthuDanu).

A I have heard (vinnAnu) the words (mATa) of those who are well-versed in vEda (nigamajna) (nigamajnula) and also sanAtana (and others) - mind born son(s) of brahmA (sanAtanula) that (ani) You (nIvu) have no protector (anAthuDavu) (anAthuDavani); O Lord rAma! I am not a destitute.

C Seeing (jUci) me without a support (nirAdaravu), the base (adhamulu) men (nara) of the kali age, said (anedaru) (narAdhamulanedaru) (that I am destitute), but O The Ancient (purANa) Lord (puruSa)! O Lord praised (nuta) by Lord ziva - the enemy (ripu) of demons of tri-pura! O Lord reclining (zayana) on zESa - the King (rAja) (rAT) (rAT-zayana) of serpents (nAga)! O Lord praised (nuta) by this tyAgarAja! O Lord rAma! I am not a destitute.

Notes - A - anAthuDavu - The Lord being Supreme, there is none above Him; therefore, He is called anAtha. zrI purandara dAsa also has also sung a song (yugabhoga) on the same lines 'ninnanta svAmi'. A - sanAtanalu - This may also mean the eternal Lords viSNu and ziva, but with reference to the context, it seems that the mind-born sons of brahmA - sana, sanaka, sandanda and sanAtana are meant.

nI daya rAvale-tODi

In the kRti 'nI daya rAvalegAka' - rAga tODi, zrI tyAgarAja states that he is nothing without Lord's grace.

P nI daya rAvale gAka nE(n)enta vADanu rAma

A vEda zAstra purANamul(a)nni nIvE gati(y)anucu mora beTTu ganuka (nI)

C1 sAra-sAra kAntAra cara mada vidAra sundar(A)kAra suguNa sukumAra mA ramaNa nIraj(A)pta kula

pArAvAra sudhA rasa pUra (nI)

C2 zrI harE vara vidEhaj(A)dhipa vi-vAha daLita ripu dEha zESa sama bAha sajjana samUha vairi mada dAha mauni hRd-gEha nAdupai (nI)

C3 Adi dEva dEv(A)di mRgya sanakAdi vinuta kAm(A)di SaD-guNa har(A)di madhya rahit(A)di tyAgarAj(A)di vandita vivAdi mada haraNa (nI)

Gist O Lord rAma! O Essence of even essence! O Destroyer of the pride of demons! O Lord of Beautiful figure! O Lord of virtues! O Delicate Youth! O Beloved of lakSmi! O Lord belonging to solar dynasty! O Ocean filled with juice of nectar! O Lord zrI hari! O Lord of blessed sItA! O Lord who has garuDa as carrier! O Lord who burst open the bodies of enemies! O Lord who has arms equal to zESa! O Queller of the pride of enemies of pious people! O Lord abiding in the hearts of sages! O Primeval Lord! O Lord whom celestials and others strive for! O Lord praised by sanaka and others! O Queller of the six qualities beginning with kAma (kAma, krOdha, lObha, mOha, mada, mAtsarya)! O Lord without beginning, Middle and end! O Lord worshipped by tyAgarAja and others! O Queller of pride of of argumentative! As all vEda, zAstra, purANa declare that You alone are the refuge, Your grace should descend on me; otherwise of what significance am I?

Word-by-word Meaning

P O Lord rAma! Your (nI) grace (daya) should descend (rAvale) on me; otherwise (gAka) of what significance (enta vADanu) am I (nEnu) (nEnenta)?

A (purANamulu) (purANamulanni) declare (mora beTTu) (literally scream) that (anucu) You alone As (ganuka) all (anni) vEda, zAstra, purANa

(nIvE) are the refuge (gati) (gatiyanucu), O Lord rAma! Your grace should descend on me; otherwise of what significance am I?

C1 O Essence (sAra) of even essence (sAra)! O Destroyer (vidAra) of the pride (mada) of demons - forest (kAntAra) dwellers (cara)! O Lord of Beautiful (sundara) figure (AkAra) (sundarAkAra)! O Lord of virtues (suguNa)! O Delicate Youth (sukumAra)! O Beloved (ramaNa) of lakSmi (mA)! O Lord belonging to solar - friend (Apta) of Lotus (nIraja) - dynasty (kula)! O Ocean (pArAvAra) filled (pUra) with juice (rasa) of nectar (sudhA)! Your grace should descend on me; otherwise of what significance am I?

C2 O Lord zrI hari (harE)! O Lord (adhipa) of blessed (vara) sItA - daughter of King of vidEha (vidEhaja) (vidEhajAdhipa)! O Lord who has garuDa - the bird (vi) as carrier (vAha)! O Lord who burst open (daLita) the bodies (dEha) of enemies (ripu)! O Lord who has arms (bAha) equal (sama) to zESa! O Queller (dAha) of the pride (mada) of enemies (vairi) of pious (sajjana) people (samUha) (literally group)! O Lord abiding (gEha) in the hearts (hrt) (hrdgEha) of sages (mauni)!

significance am I? Your grace should descend on me (nAdupai); otherwise of what

C3 O Primeval (Adi) Lord (dEva)! O Lord whom celestials (dEva) and others (Adi) (dEvAdi) strive (mRgya) for! O Lord praised (vinuta) by sanaka and others (Adi) (sanakAdi)! O Queller (hara) of the six qualities (SaDguna) beginning (Adi) with kAma (kAmAdi) (kAma, krOdha, lObha, mOha, mada, mAtsarya)! O Lord without (rahita) beginning (Adi) (harAdi), Middle (madhya) and etc (end) (Adi) (rahitAdi)! O Lord worshipped (vandita) by tyAgarAja and others (Adi) (tyAgarAjAdi)! O Queller (haraNa) of pride of (mada) of argumentative (vivAdi)! Your grace should descend on me (nAdupai); otherwise of what significance am I?

Notes - C1 - sAra-sAra - The following verses from bRhadAraNyaka upaniSad are relevant -

... tasyOpanisat - satyasya satyamiti; prANo vai satyaM, tESAmESa satyaM | | II. i. 20 ||

" ..... Its secret name (upaniSad) is 'the Truth of truth.' The vital force is truth, and It is the Truth of that."

prANasya prANaM cakSuSazcakSuruta zrOtrasya zrOtraM manasO yE manO vidu: tE nicikyurbrahma purANamagryaM | | IV. iv. 18 ||

"Those who have known the Vital Force of the vital force, the Eye of the eye, the Ear of the ear, and the Mind of the mind, have realised the ancient, primordial Brahman." (Translation by Swami Madhavananda.) C1 - sukumAra - the form of Lord zrI rAma when he went along with sage vizvAmitra for protection of sacrifice. C1 - sudhA rasa pUra - this is how it is given in the books of TKG. However, in the books of CR and TSV/AKG, this given as 'sudhA rasa pUrNa'. In the present context, 'pUra' seems to be more appropriate. This needs to be checked. Any suggestions ??? C2 - zESa sama bAha - this is how it is given in the books of TKG and CR. However, in the book of TSV/AKG, this is given as 'zESa sama vAha' which does not seem to convey any meaning. Therefore, the former has been adopted. Any suggestions ??? C3 - Adi madhya rahitAdi - Though this has been translated as 'without beginning, middle and etc (end)'. But the word 'Adi' placed after 'rahita' creates confusion whether this is to be attached with this epithet. Any suggestions ??? C3 - vivAdi mada haraNa - An example of this is found in zrImad vAlmIki rAmayaNa - ayOdhya kANDa - Chapter 109, where zrI rAma demolishes the arguments of sage jAbAli.

daya lEni-nAyaki

In the kRti 'daya lEni bratuku' - rAga nAyaki, zrI tyAgarAja pleads with Lord to have mercy on him.

P daya lEni bratuk(E)mi dazaratha rAma nI

A vayasu nUr(ai)na(y)I vasudhan(E)lina gAni (daya)

C rAj(A)dhirAja rati rAja zata lAvaNya pUja japamula vELa pondugAn(e)duTa rAjilli lOk(A)ntaraGga marmamu delipi rAji sEyani tyAgarAja sannuta nIdu (daya)

Gist O Lord zrI rAma, son of King dazaratha! O Overlord of Kings! O Lord whose beauty is like that of a hundred cupids! O Lord well-praised by this tyAgarAja! Even if one is lives a hundred years or, even if one rules this whole World, what is the use of such a livelihood without Your grace? What is the use of such a livelihood without Your grace in which You do not soothe me by explaining the inner secrets of the World by shining fittingly before me at the time of performing worship and prayer?

Word-by-word Meaning

P O Lord zrI rAma, son of King dazaratha! What is the use (Emi) such a livelihood (bratuku) (bratukEmi) without (lEni) Your (nI) grace (daya)?

A Even (aina) if one is lives a hundred (nUru) years (vayasu) (literally old) or, even (gAni) if one rules (Elina) this (I) (nUrainayI) whole World (vasudhanu) (vasudhanElina), O Lord zrI rAma son of King dazaratha! What is the use of such a livelihood without Your grace?

C O Overlord (adhirAja) of Kings (rAja) (rAjAdhirAja)! O Lord whose beauty (lAvaNya) is like that of a hundred (zata) cupids - Lord (rAja) of rati - (wife of cupid)! O Lord zrI rAma son of King dazaratha! O Lord well-praised (sannuta) by this tyAgarAja! what is the use of such a livelihood without Your (nIdu) grace in which You do not (sEyani) soothe (rAji) me by explaining (delipi) (literally informing) the inner (antaraGga) secrets (marmamu) of the World (lOka) (1OkAntaraGga) by shining (rAjilli) (pondugAneduTa) at the time (vELa) of performing worship (pUja) and prayer fittingly (pondugAnu) before (eduTa) me

(japamula)?

Notes - P - dazaratha rAma - this is how it is given in the books of TKG and CR. However, in the book of TSV/AKG, it is given as 'dAzarathI rAma'. The same ('dAzarathI') as an alternative in the book of TKG. This needs to be checked. Any suggestions ??? C - rAji - this has been derived from urdu word 'rAzi' which means 'consent', 'agree' 'pacify' 'soothe' etc. among other meanings. This meaning seems to be more appropriate. C - sannuta nIdu - this is how it is given in all the books other than that of TKG, wherein the word 'nIdu' is not given. This needs to be checked. Any suggestions ???

E panikO-asAvEri

In the kRti 'EpanikO janmiJcitinani' - rAga asAvEri, zrI tyAgarAja expresses his desire to describe the qualities of Lord in the same manner as sage vAlmIki and others.

P E panikO janmiJcitin(a)ni nann- (e)Jcavaladu zrI rAma nEn(Epani)

zrI pati zrI rAmacandra nI cittAniki teliyadA nEn(Epani)

C vAlmIk(A)di munulu narulu ninnu varNiJciri nA(y)Asa dIrunA mElmiyai(u)NDunu sad-bhaktulu meccudurE tyAgarAja nuta nEn(Epani)

Gist O Lord zrI rAma! O Consort of lakSmi! O Lord zrI rAmacandra! O Lord praised by this tyAgarAja! You should not consider me that I am born for some sundry purpose. Is it not known to Your mind? Isn't it that vAlmIki and other sages and men described You? Will my similar desire be fulfilled? My such effort would bring out the excellence of Your glory and true devotees would appreciate such a description of Your glory.

Word-by-word Meaning

P O Lord zrI rAma! You should not consider (eJcavaladu) me (nannu) (nanneJcavaladu) that (ani) I (nEnu) am born (janmiJcitini) (janmiJcitinani) for some sundry (E) purpose (panikO).

A O Consort (pati) of lakSmi (zrI)! O Lord zrI rAmacandra! Is it not known (teliyadA) to Your (nI) mind (cittAniki)? O Lord zrI rAma! You should not consider me that I am born for some sundry purpose.

C Isn't it that vAlmIki and other (Adi) (vAlmIkAdi) sages (munulu) and men (narulu) described (varNiJciri) You (ninnu)? Will my (nA) (similar) desire (Asa) be fulfilled (dIrunA)? (My such effort) would bring out (uNDunu) the excellence (mElmi) (mElmaiyuNDu) (of Your glory) and true devotees (sad-bhaktulu) would appreciate (meccudurE) (such a description of Your glory); O Lord praised (nuta) by this tyAgarAja! O Lord zrI rAma! You should not consider me that I am born for some sundry purpose.

Notes - C - vAlmIkAdi munulu narulu - The following versions of rAmayana are listed in the following website - http://en.wikipedia.org/wiki/Ramayana#Variant versions Indian Versions - Kambaramayanam in Tamil; Sri Ramacharit Manas by Tulasidas in Awadhi (a dialect of Hindi); Gujarati version by poet Premanand; Bengali version by Krittivas; Oriya version by Balarama Das; Marathi version by Sridhara; Telugu version by Ranganatha; Kannada Ramayana by poet Narahari; Kotha Ramayana in Assamese by poet Madhava Kandali; Adhyathma Ramayanam Kilippattu - Malayalam version by Thunchaththu Ezhuthachan. Mappila Ramayana - popular amongst the musims of Kerala and Lakshadweep. According to the following website, there was an earlier Tamil version of Ramayana which has been lost - http://www.infitt.org/pmadurai/mpo61.html

Southeast Asian versions - Kakawin Ramâyana - old Javanese; Phra Lak Phra Lam - Lao language version; Hikayat Seri Rama of Malaysia; Thailand's popular national epic Ramakien; Ramakavaca of Bali, Maradia Lawana of the Philippines, the Reamker of Cambodia and the Yama Zatdaw of Myanmar. Contemporary versions - Sri Ramayana Darshanam by Dr. K. V. Puttappa (Kuvempu) in Kannada and Ramayana Kalpavrikshamu by Viswanatha Satyanarayana in Telugu.

C - sad-bhaktulu meccudurE - The following verse from zrImad- bhAgavatam, Book 1, Chapter 5 is relevant -

nArada said - tadvAgvisargO janatAghaviplavO yasmin pratizlOkamabaddhavatyapi | nAmAnyanantasya yazO(a)GkitAni yacchRNvanti gAyanti gRNanti sAdhava:

"(On the other hand), that composition which, though faulty in diction, consists of verses each of which contains the names of the immortal Lord, bearing the impress of His glory, wipes out the sins of the people; it is such composition that pious men love to hear, sing and repeat to an audience."

indukA puTTiJcitivi-bhairavi

In the kRti 'indukA puTTiJcitivi' - rAga bhairavi, zrI tyAgarAja laments about his pitiable condition and seeks Lord's protection.

P induka puTTiJcitivi nann(indukA)

A andagADa nann(E)la(y)entO alayiJci vEDuka jUcuTaku nann(indukA)

C1 A parAtpara rUpa nAdu samIpa janula cEtan(A)padalanu nEn(E) proddunu paritApam(a)ndi sItA pati nIdupai kOpagiJca nann(indukA)

C2 dAsa pOSaka sadA sadana dAr(A)di gO sut(A)dula durAsa cEta kAs(A)sa miJc(y)E dOsamu teliy(a)ni vEsa dharula sahavAsamu jEya nann(indukA)

C3 bhOga-da Apta sulabh(A)ga dharaNa bhava rOga haraNa zrI tyAgarAja nuta sOga kanulatO bAgu mIranu vEga jUDa rAdA Agama cara nann(indukA)

Gist O Handsome Lord! O Lord who is of the form of That Supreme Lord Beyond Everything! O Consort of sItA! O nourisher of Your devotees! O Bestower of Enjoyments! O Lord who is easily approachable to those who are dear to You! O Lord who bore the mandara mountain! O Lord who relieves from the disease

zAstras! called Worldly Existence! O Lord praised by this tyAgarAja! O Indweller of the

Is it for this purpose I was born - (1) that for governing me, You would make me run around much and keep watching the spectacle? (2) that I should get angry with You because of my being subjected to suffering at all times due to misfortunes brought about by people who are close to me? (3) that I should court the company of those (wicked) feigning naivety, because of my excessive craving for wealth for evilsome desires for house, wife, cattle, children etc? Won't You look at me quickly with Your longish eyes with much kindness?

Word-by-word Meaning

P Is it for this purpose (indukA) that I (nannu) was born (puTTiJcitivi) (literally made me to take birth)?

A O Handsome Lord (andagADa)! Is it for this purpose that I (nannu) was born that - for governing (Ela) me (nannu) (nannEla), You would make me run around (alayiJci) much (entO) and keep watching (jUcUTaku) the spectacle (vEDuka)?

O Lord who is of the form (rUpa) of That (A) Supreme Lord Beyond Everything (parAtpara)! O Consort (pati) of sItA! Is it for this purpose that I C1

(nannu) was born that - I should get angry (kOpagiJca) with You (nIdupai) because of my (nEnu) being subjected (andi) to suffering (paritApamu) (paritApamandi) at all (E) (nEnE) times (proddunu) due to misfortunes (Apadalanu) (cEtanApadalanu) brought about by (cEtanu) (literally in the hands of ) people (janula) who are close (samIpa) to me?

C2 O nourisher (pOSaka) of Your devotees (dAsa)! Is it for this purpose that I (nannu) was born that - I should court (jEya) the company (saha vAsamu) of those (wicked) feigning (vEsa dharula) (literally donning the robe) naivety (E dOsamu teliyani) (literally not knowing any faults), because of me always (sadA) having excessive (miJci) craving (Asa) for wealth (kAsu) (literally money) (kAsAsa), due to (cEta) evilsome desires (durAsa) for house (sadana), wife (dAra) etc (Adi) (dArAdi), cattle (gO) (literally cow), children (suta) etc (Adula) (sutAdula)?

C3 O Bestower (da) of Enjoyments (bhOga)! O Lord who is easily approachable (sulabha) to those who are dear (Apta) to You! O Lord who bore (dharaNa) the mandara mountain (aga) (sulabhAga)! O Lord who relieves (haraNa) from the disease (rOga) called Worldly Existence (bhava)! O Lord praised (nuta) by this tyAgarAja! won't (rAdA) You look (jUDa) at me quickly (vEga) with Your longish (sOga) eyes (kanulatO) with much (mIranu) kindness (bAgu)? O Indweller (cara) of the zAstras (Agama)! is it for this purpose that I was born?

Notes - C1 - A parAtpara - the word 'A' translates to 'That'. zrI tyAgarAja addresses the Supreme Lord indicated by 'tat' in the mahAvAkya 'tat-tvam-asi'. C2 - vEsa dharula - this is how it is given in the books of TKG and TSV/ AKG. However, in the book of CR, this is given as 'vEsa dhArula'. This needs to be checked. Any suggestions ??? C3 - sOga kanulu - equivalent to Sanskrit 'AyatAkSa'.

indukAyI tanuvu-mukhAri

In the kRti 'indukAyI tanuvunu peJcina' - rAga mukhAri, zrI tyAgarAja deplores his state of affairs.

P indukA(y)I tanuvunu peJcina(di)

C1 nI sEvaku lEka nIdu centaku rAka Asa dAsuDai aTu(y)iTu tiriguTa(ndukA)

C2 niratamu nI dRSTi nE(n)ArjiJcaka orula bhAmalanu Ora jUpulu jUcuTa(ndukA)

C3 sAreku nAma smaraNamu sEyaka Uri mATal(e)lla(n)Uraka vadaruTa(ndukA)

C4 karamulatO pUja gAvimpaga dAci dharalOna lEni dur-dAnamulaku cAcuTa(ndukA)

C5 vAramu nI kSEtra varamula juTTaka bhUriki mundugA pAri pAri tiruguTa(ndukA)

C6 nIvAD(a)nu pEru(n)indu vahiJcaka nAvAD(a)ni yamuDu navvucu bAdhiJcuTa(ndukA)

C7 rAv(a)yya zrI tyAgarAja vinuta ninnu bhAviJcaka proddu pAra goTTukona(ndukA)

Gist O Lord praised by this tyAgarAja! Is it for this purpose that this body has been nourished? (1) Being not meant for Your worship and not coming near You, is it for the purpose of wandering here and there by becoming a slave to desires that this body has been nourished? (2) Without earning Your glance ceaselessly, is it for the purpose of looking at others' wives on the sly that this body has been nourished? (3) Without ever involving in remembrance of Your name, is it for the purpose of chattering in vain all sorts of gossips that this body has been nourished? (4) Withdrawing hands by not performing Your worship, is it for the purpose of stretching them (hands) for getting such evilsome charities which are not prescribed in the World that this body has been nourished? (5) Without circumambulating the blessed holy spots daily, is it for the purpose of wandering by running to be in the front for getting charity that this body has been nourished? (6) Failing to bear here the name that 'I am Your's', is it for the purpose that Lord of Death should trouble me, declaring derisively that 'He is my man', that this body has been nourished? (7) Please come; is it for the purpose of idling away my time without meditating on You that this body has been nourished?

Word-by-Word Meaning

P Is it for this purpose (indukA) that this (I) (indukAyI) body (tanuvunu) has been nourished (peJcinadi) (literally reared)?

C1 Being not meant (lEka) for Your (nI) worship (sEvaku) (literally service) and not coming (rAka) near (centaku) You (nIdu), is it for the purpose (andukA) of wandering (tiruguTa) (tiruguTandukA) here (iTu) and there (aTu) (aTuyiTu) by becoming a slave (dAsuDai) to desires (Asa) that this body has been nourished?

C2 Without earning (ArjiJcaka) Your (nI) glance (dRSTi) ceaselessly (niratamu), is it for the purpose (andukA) of looking at (jUcuTa) (jUcuTandukA) others' (orula) wives (bhAmalanu) on the sly (Ora jUpulu) (literally by side glance) that this body has been nourished?

C3 Without ever (sAreku) involving in (sEyaka) remembrance (smaraNamu) of Your name (nAma), is it for the purpose (andukA) of chattering (vadaruTa) (vadaruTandukA) in vain (Uraka) all sorts of (ellanu) gossips (Uri mATalu) (literally town talk) (mATalellan Uraka) that this body has been nourished?

C4 Withdrawing (dAci) (literally hide) (hands) by not performing (gAvimpaga) Your worship (pUja) by my hands (karamulatO), is it for the purpose (andukA) of stretching (cAcuTa) (cAcuTandukA) them (hands) for getting such evilsome charities (dur-dAnamulaku) which are not (lEni) prescribed in the World (dharalOna) that this body has been nourished?

C5 Without circumambulating (juTTaka) the blessed (vara) holy spots (kSEtramulu) daily (vAramu), is it for the purpose (andukA) of wandering (tiruguTa) (tiruguTandukA) by running (pAri pAri) to be in the front (munduka) for getting charity (bhUriki) that this body has been nourished?

C6 Failing to bear (vahiJcaka) here (indu) the name (pErunu) (pErunindu) that (anu) 'I am Your's' (nIvADu) (nIvADani), is it for the purpose (andukA), that Lord of Death (yamuDu) should trouble (bAdhiJcuTa) (bAdhiJcuTandukA) me, declaring derisively (navvucu) (literally smiling) that (ani) 'He is my man' (nAvADu) (nAvADani), that this body has been nourished?

C7 O Lord (ayya) praised (vinuta) by this tyAgarAja! Please come (rammu) (rAvayya); is it for the purpose of idling away (pAra goTTukonandukA) my time (proddu) without meditating (bhAviJcaka) on You (ninnu) that this body has been nourished?

Notes - General - The word endings of all caraNas have been taken from the Book of CR as these are appropriate. This needs to be checked. Any suggestions ??? C5 - bhUri - this is short form of 'bhUri dakSiNa'; in viSNu sahasranAmaM, one of the names of Lord is 'bhUri dakSiNa:' (502) - "He who gives away large gifts (Dakshinaa), as presents distributed at the end of the Sacrifices. When the body, mind and the intellect of man make sacrifices, man does Karmas. Lord Narayana is the One who gives the results for all actions: (Karma Phala Daataa); hence this term to indicate the Lord."

(Commentary by Adi Sankaracharya). Please visit website for the complete version of viSNu sahasranAmaM - http://www.ecse.rpi.edu/Homepages/shivkuma/personal/music/vishnu- sahasranamam-meanings.htm

EmAnticcEvO-zahAna

In the kRti 'EmAnaticcEvO' - rAga zahAna, zrI tyAgarAja asks Lord as to what He has ordained.

P Em(A)nat(i)ccEvO Em(e)JcinAvO

A nA mATalu vinavO rAma nA tala vrAl(E)mO (EmAnati)

C yazam(A)yuvu sad-bhaktiyu EkAnta cittamu su-zarIram(o)saGgE bhAsura tyAgarAja nuta (EmAnati)

Gist O Lord rAma! O Resplendent Lord praised by this tyAgarAja who bestows fame, long life, deep devotion, one-pointed mind and healthy body! I know not what command You have given (for me) and I know not what You have thought (about me). Won't You listen my words? I know not what my fate is.

Word-by-word Meaning

p I know not what (Emi) command (Anati) You have given (iccEvO) (EmAnaticcEvO) (for me) and I know not what (Emi) You have thought (eJcinavO) (EmeJcinAvO) (about me).

A Won't You listen (vinavO) my (nA) words (mATalu)? O Lord rAma! I know not what (EmO) my fate (tala vrAlu) ((literally written on my head) (vrAlEmO) is; I know not what command You have given (for me) and I know not what you have thought (about me).

C O Resplendent (bhAsura) Lord praised (nuta) by this tyAgarAja who bestows (osaGgE) - fame (yazamu), long life (Ayuvu) (yazamAyuvu), deep devotion (sad- bhaktiyu), one-pointed (EkAnta) mind (cittamu) and healthy body (su-zarIramu) (su-zarIramosaGgE)! I know not what command You have given (for me) and I know not what you have thought (about me).

Notes - P - EmAnaticcEvO - this is how it is given in the books of TKG and TSV/ AKG. However, in the books of CR and ATK, this is given as 'EmAnaticcedavO'. This needs to be checked. Any suggestions ??? C - su-zarIramosaGgE - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'su- zarIramosaGgeDu'. This needs to be checked. Any suggestions ??? C - nuta - this is how it is given in the books of TKG and TSV/AKG. However, in the books of CR and ATK, this is given as 'vinuta'. This needs to be checked. Any suggestions ???

eTula kApADuduvO-Ahiri

In the Krti 'eTula kApADuduvO' - rAga Ahiri, zrI tyAgarAja bemoans his condition and wonders whether it would be possible for the Lord to still save him.

P eTula kapADutuvO zrI rAmacandra nann(eTula)

A eTula kApADutuvO raghuvIra maTu mAya saMsAram(a)ndu dagilina nann(eTula)

C1 anudinamunu dAra tanaya varg(A)dula pAlanamu sEyuTa koraku dhanamulu galigina manujula pogaDi(y)ArjiJcina paikamula jUci tanaku sari lEd(a)ni biguvuna dirigina nann(eTula)

C2 kAyaja janaka nA prAyamul(e)llannu mAyA pUritulaina dAyAdula cEta sAya paryantamu kAya klezamu jendan- (A)yenu gAni mauni dhyEya ninu teliya lEni nann(eTula)

C3 satam(a)ni bAndhavula jatanu nammi madiki hitavu lEka O patita pAvana santatamu tyAgarAja hita sura nikara pUjita ninnE zaraNu jocciti gAni rAma nann(eTula)

Gist O Lord zrI ramacandra! O Lord raghuvIra! O Father of cupid! O Lord meditated on by sages! O Redeemer of those fallen! O Lord who is ever benefactor to this tyAgarAja! O Lord worshipped by the multitude of celestials! O Lord zrI rAma!

I wonder how would You save me - (1) who is caught in the strange illusory Worldly Existence; (2) who roamed about bloated with pride that none is equal to me, looking at the (amount of) money earned by praising those who have wealth, for wants to nourish every day the family consisting of wife and children; All my life, (every day) till the evening, I had to undergo bodily suffering in the hands of my cousins who are totally immersed in the illusion (of Worldly Existence); but, I could not know You. Having had no comfort in my mind by believing the group of relatives to be permanent, I approached You alone as my refuge. I wonder how would You save me.

Word-by-word Meaning

P O Lord zrI ramacandra! (I wonder) how (eTula) would You save (kApADutuvO) me (nannu).

A O Lord raghuvIra! (I wonder) how would You save (kApADutuvO) me who is caught (dagilina) in the (andu) strange illusory (maTumAya) (literally strange appearing and disappearing) Worldly Existence (saMsAramu) (saMsAramandu). O Lord zrI ramacandra! I wonder how would You save me.

C1 O Lord zrI rAmacandra! I wonder how would You save me (nannu) who - roamed about (dirigina) bloated with pride (biguvuna) that (ani) none (lEdu) (lEdani) is equal (sari) to me (tanaku), looking (jUci) at the (amount of) money (paikamula) earned (ArjiJcina) by praising (pogaDi) (pogaDiyArjiJcina) those (manujula) who have (kaligina) wealth (dhanamulu), for wants (koraku) to nourish (pAlanamu sEyuTa) every day (anudinamu) the family (vargAdula) (literally of the category) consisting of wife (dAra) and children (tanaya) (literally son)?

C2 O Father (janaka) of cupid (kAyaja)! All (ellanu) (prAyamulu) (prAyamulellanu) (literally years of age), my (nA) life

(every day) till (paryantamu) the evening (sAya), I had to undergo (jendanAyenu) bodily (kAya) suffering (klEzamu) in the hands (cEta) of my cousins (dAyAdula) who are totally immersed (pUritulaina) (literally brimming) in the illusion (mAyA) (of Worldly Existence); but (gAni), O Lord meditated (dhyEya) on by sages (mauni)! I could not (lEni) know (teliya) You (ninu); O Lord zrI rAmacandra! I wonder how would You save me (nannu)?

C3 Having had no (lEka) comfort (hitavu) in my mind (madiki) by believing (nammi) the group (jatanu) of relatives (bAndhavula) to be (ani) permanent (satamu) (satamani) O Redeemer (pAvana) of those fallen (patita)! O Lord who is ever (santatamu) benefactor (hita) to this tyAgarAja! O Lord worshipped (pUjita) by the multitude (nikara) of celestials (sura)! I approached (jocciti) You alone (ninnE) as my refuge (zaraNu); but (gAni), O Lord zrI rAma! O Lord zrI rAmacandra! I wonder how would You save me (nannu)?

Notes - A - eTula kApADutuvO raghuvIra - In the book of CR, these words are not found in anupallavi. This needs to be checked. Any suggestions ??? C - tyAgarAja hita - this is how it is given in the books of CR and TSV/AKG. However, in the book of TKG, it is given as 'tyAgarAja sahita'. This needs to be checked. Any suggestions ???

eTula brOtuvO-cakravAkaM

In the kRti 'eTula brOtuvO' - raga cakravAkaM, zrI tyAgarAja pities himself for wasting away his life.

eTula brOtuvO teliya EkAnta rAmayya

A kaTa kaTa nA caritamu karNa kaThOram(a)yya (eTula)

C vaTTi goDDu rIti bhakSiJci tirigiti puTTu lObhulanu poTTakai pogaDiti duSTulatO gUDi duS-kRtyamula salpi raTTu jEsina tyAgarAjuni dayatO (eTula)

Gist O Lord rAma - my sole aim! I do not know how You would protect me! Alas! my conduct is very harsh to hear.

Like an utterly useless animal, I have been wandering about eating; I praised those born-greedy for the sake of my stomach; I do not know how You would protect with compassion this tyAgarAja who has scandalized himself by committing many wicked deeds by joining the company of wicked!

Word-by-word Meaning

P O Lord (ayya) rAma (rAmayya) - my sole aim (ekAnta)! I do not know (teliya) how (eTula) You would protect (brOtuvO) me!

A O Lord (ayya)! Alas (kaTa kaTa)! my (nA) conduct (caritamu) is very harsh (kaThOramu) (kaThOramayya) to hear (karNa) (literally to the ears); O Lord rAma - my sole aim! I do not know how You would protect me!

C Like (rIti) an utterly (vaTTi) useless animal (goDDu) (literally barren), I have been wandering (tirigiti) about eating (bhakSiJci); I praised (pogaDiti) those born (puTTu) greedy (IObhulanu) for the sake of my stomach (poTTakai); O Lord rAma - my sole aim! I do not know how You would protect with compassion (dayatO) this tyAgarAja (tyAgarAjuni) who has scandalized (raTTu jEsina) himself by committing (salpi) many wicked deeds (duS-kRtyamulu) by joining the company (gUDi) of wicked (duSTulatO)!

Notes - P - teliya Ekanta - this is how it is given in the books of TKG and CR. However, in the book of TSV/AKG, this is given as 'teliyadEkAnta'. Though this does not alter sense, this needs to be checked. Any suggestions ??? P - EkAnta - this word has many meanings - 'privacy', 'sole aim', 'single pointed', 'unflinching', 'exclusive', 'non-dualistic' etc. In the present context, 'sole aim' may be suitable if looked from the angle of Sri tyAgarAja; if it is taken as an epithet of Sri rAma, then it might mean 'non-dualistic', but this may not be correct because Sri tyAgarAja always considered Lord Sri rAma to be beyond 'bhEda' and 'abhEda'. C - vaTTi goDDu - in the book of TKG, it is given as 'paTTi goDDu' and 'vaTTi goDDu' is given as an alternative; in the book of TSV/AKG, it is given as 'paTTi goDDu'; in the book of CR, it is given as 'vaTTi goDDu'. In all the books, the meaning taken is 'stray' (stray bull). The telugu word for 'stray animal' is 'cerugoNDi pazuvu' or 'ceruDu pazuvu' or 'doGga goDDu'. 'paTTi' is tamizh word to mean 'stray' - 'paTTi mADu' or 'koNDi mADu' - 'stray animal'. 'goDDu' means 'barren'; 'vaTTi' also means 'utter' - putting these together it will mean 'utterly useless animal'. Therefore, 'vaTTi' has been taken as the correct word. However, as the meaning taken in all the books is 'stray', it is possible that zrI tyAgarAja has used tamizh word 'paTTi'. This needs to be checked. Any suggestions ???

tappagenE-zuddhabaGgALa

In the kRti 'tappaganE vaccunA' - rAga zuddhabaMgALa, zrI tyAgarAja detests his own self for the pretences of worship.

P tappaganE vaccunA tanuvuku lampaTa nI kRpa

meppulakai koppulu gala

mETi janula jUci bhajana (tappa)

C rUkalakai paiki maJci kOkalkai(y)AhAramunaku nUkalakai dhyAniJciti tyAgarAja nutuni bhajana (tappa)

Gist Will Your grace come unless I leave off craving for the body? Will Your grace come unless I leave off the 'chanting of names' done for the sake of fame praising those rich having mansions? I concentrated my mind only for money, fine clothes for the body and cereals for food; will Your grace come if I fail to chant the names of Lord praised by this tyAgarAja?

Word-by-word Meaning

P Will Your (nI) grace (kRpa) come (vaccunA) unless I leave off (tappaganE) craving (lampaTa) for the body (tanuvuku)?

A Will Your grace come unless I leave off - the 'chanting of names' (bhajana) done for the sake of fame (meppulakai) praising (jUci) (literally looking at) those (janula) rich (mETi) (literally lords) having (gala) mansions (koppulu) (literally crest on the roof)?

C I concentrated (dhyAniJciti) my mind only for money (rUkalakai), fine (maJci) clothes (kOkalakai) for the body (paiki) and cereals (nUkalakai) (literally broken-rice) for food (AhAramunaku) (kOkalakaiyAhAramunaku); Will Your grace come if I fail to chant the names (bhajana) of Lord praised (nutuni) by this tyAgarAja?

Notes - P - tappaganE - the meaning in pallavi and anu-pallavi is 'unless I leave off'; the meaning in caraNa is 'if I leave off. When joining the anu-pallavi and caraNa to pallavi 'tanuvuku lampaTa' is superfluous. P - lampaTa - The saMskRta word means 'desire', 'craving' etc. However, the telugu word means 'pain, trouble'; 'lampaTuDu' means 'one who has much craving'. In view of the preceding word 'tanuvuku' (for the body), the meaning 'craving' seems to be appropriate. Any suggestions ??? In all the books, the pallavi has been translated as 'the body will be subjected to trouble if the grace of the Lord fails to come'. However, in view of the word 'vaccunA' - 'will it come', such a meaning does not seem to be appropriate. Any suggestions ??? P - tanuvuku lampaTa - 'craving for the body' - this is applicable only for pallavi. This cannot be used when connected to anupallavi and caraNa. A - koppu - This word also has two meanings - 'chignon or tuft on the head' and 'crest on the roof'. It is not clear whether this is an euphemism for the head-gear (talapAga) worn by the Kings and rich. It has been translated as 'mansions' - being the implied meaning of palaces and mansions of Kings and rich where a crest (kalaza) is placed at the top as an indication of their regality. The tamizh word 'koppu' has a meaning of 'kombu' meaning 'branch' or 'horn'. In Tamil Nadu, a very proudy person is derided saying 'he has horns'. Maybe zrI tyAgarAja is using 'koppu' in that sense. Further, even 'mETi janulu' would be sufficient to convey the meaning. However, in view of the adding further 'koppu gala', this clearly indicates a ridicule. Any suggestions ??? A - mETi janulu - Here zrI tyAgarAja means kings and rich. A - bhajana - this is a ridicule meaning 'praising the rich etc'.

C - dhyAniJciti - (meditation) this is another euphemism for concentrating one's mind towards securing one's welfare. This cannot be added to 'tyAgarAja nutuni' - otherwise the thrust of the kRti would be lost.

rAmAbhirAma manasu-dhanyAsi

In the kRti 'rAmAbhirama manasu' - rAga dhanyAsi, pleads with Lord to command him to sing to Him.

P rAm(A)bhirAma manasu raJjilla balka rAdA

A I mahini velasinad(E)mi sadA nAtO (rAma)

C mETi pAnpupai bhAmA maNi jAnaki zRGgAriJcukoni celuvonda ninnu gani poGgucu malle virula pUjiJcu vELa zrI hari saGgItamu pADum(a)ni svAmi tyAgarAjunitO (rAma)

Gist O Delightful Lord zrI rAma! O Lord zrI hari! Of what avail of my being appreciated in this World? Won't You speak to me always so that my heart might be delighted. At that time, when jAnaki - the jewel among women, having bedecked, looking at You lovingly, rapturously worships You with jasmine flowers on the Excellent golden bed, won't You ask this tyAgarAja to sing a song so that my heart might be delighted?

Word-by-word Meaning

P O Delightful (abhirAma) Lord zrI rAma (rAmAbhirAma)! Won't You (rAdA) speak (balka) to me so that my heart (manasu) (literally mind) might be delighted (raJjilla)?

A Of what avail (Emi) of my being appreciated (velasinadi) (literally shining) (velasinadEmi) in this (I) World (mahini)? O Delightful Lord zrI rAma! Won't You speak to me (nAtO) always (sadA) so that my heart might be delighted?

C At that time (vELa) when jAnaki - the jewel (maNi) among women (bhAmA),

lovingly (celuvonda), having bedecked (zRGgAriJcukoni), looking (gani) at You (ninnu)

flowers (virula), rapturously (poGgucu) worships (pUjiJcu) You with jasmine (malle)

(pAnpupai), on the (pai) Excellent (mETi) golden (baGgAru) bed (pAnpu)

O Lord (svAmi) zrI hari! O Delightful Lord zrI rAma! won't You tell this tyAgarAja (tyAgarAjunitO) to (ani) sing (pADumu) (pADamani) a song (saMgItamu) (literally music) so that my heart might be delighted?

Notes - A - I mahini velasinadEmi - In the books of CR and TSV/AKG, this has been translated 'why have You come to Earth (incarnated)?' In my humble opinion, this seems to refer to zrI tyAgarAja himself. The very fact that zrI tyAgarAja desires the Lord to be his audience, implies that any other audience and their applauses do not matter to him. Any suggestions ???

C - jAnaki - this is how it is given in all the books other than that of TKG wherein it is given as 'zrI jAnaki'. This needs to be checked. Any suggestions ??? C - celuvonda - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'celuvondaga'. This needs to be checked. Any suggestions ??? C - pADumani svAmi - this is how it is given in all the books other than that TKG, wherein it is given as 'pADumanu sAmi'. As the word 'pADumani' is appropriate, the same has been adopted. This needs to be checked. Any suggestions ???

callaga nAtO-vEgavAhini

In the kRti 'callaga nAtO' - rAga vEgavAhini, zrI tyAgarAja pleads with Lord to speak to him.

P callaga nAtO palkumI rAma sArasa vadana sAdhu santrANa (callaga)

A ullamunanu nIkE marulukonnAnu uraga zayana nA tappul(e)Jcaka nIvu (callaga)

C nir(u)pama zUra nikhil(A)dhAra para kAminI dUra pApa vidAra sarasija nEtra zyAmaLa gAtra vara tyAgarAja hRd-vArija mitra (callaga)

Gist O Lord rAma! O Lotus Faced! O Protector of holy men! O Lord reclining on zESa! O Peerless Hero! O Prop of the Universe! O Lord who is unapproachable to other (amourous) women! O Lord who destroys sins! O Lotus Eyed! O Lord of dark-blue hued body! O Sun who blossoms the Lotus of the heart of this blessed tyAgarAja! In my mind, I am in love with You. Deign to speak to me pleasantly without taking note of my faults.

Word-by-word Meaning

P Deign to speak (palkumI) to me (nAtO) pleasantly (callaga) (literally coolly), O Lord rAma! O Lotus (sArasa) Faced (vadana)! O Protector (santrANa) of holy men (sAdhu)!

A In my mind (ullamunanu), I am in love (marulukonnAnu) with You (nIkE); O Lord reclining (zayana) on zESa - the snake (uraga)! O Lord rAma! O Lotus Faced! O Protector of holy men! You (nIvu) deign to speak to me pleasantly without taking note (eJcaka) of my (nA) faults (tappulu) (tappuleJcaka).

C O Peerless (nirupama) Hero (zUra)! O Prop (AdhAra) of the Universe (nikhila)! O Lord who is unapproachable to (dUra) (literally far removed from)

(pApa)! other (para) amourous women (kAminI)! O Lord who destroys (vidAra) sins

O Lotus (sarasija) Eyed (nEtra)! O Lord of dark-blue hued (zyAmaLa) body (gAtra)! O Sun who blossoms (mitra) (literally benefactor) the Lotus (vArija) of the heart (hRt) (hRd-vArija) of this blessed (vara) tyAgarAja!

O Lord rAma! O Lotus Faced! O Protector of holy men! Deign to speak to me pleasantly.

Notes - C - para kAminI - The only woman who approached zrI rAma amorously was zUrpanakhA.

mEru samAna-mAyAmALavagauLa

In the kRti 'mEru samAna dhIra' - rAga mAyamALavagauLa, zrI tyAgarAja, asks Lord to come before him so that he could behold the beauty of the Lord.

P mEru samAna dhIra varada raghu vIra jUtAmu rArA mahA (mEru)

A sAra-sAra oyyArapu naDalanu nIrada kAntini nI ThIvini mahA (mEru)

C alakala muddunu tilakapu dIrunu taLuku cekkulacE danaru ne(m)mOmunu gaLamuna zObhillu kanaka bhUSaNamula daLita durmAnava tyAgarAj(A)rcita (mEru)

Gist O Lord who is brave like the Great mEru mountain! O Lord who bestows boons! O Lord raghu vIra! O Lord who is essence of even essence! O Lord who destroyed wicked people! O Lord worshipped by this tyAgarAja! Deign to come before me so that I may behold (1) Your stylish gait, (2) rain-cloud like radiance, (3) Your splendour, (4) the charm of Your curls, (5) the adornment of the auspicious mark on Your fore-head, (6) Your sweet face glowing with shiny cheeks and (7) the golden ornaments radiant in Your neck.

Word-by-word Meaning

P O Lord who is brave (dhIra) like (samAna) the Great (mahA) mEru mountain! O Lord who bestows boons (varada)! O Lord raghu vIra! Deign to come (rArA) before me so that I could behold (jUtAmu) You.

A O Lord who is essence (sAra) of even essence (sAra)! Deign to come before me so that I may behold Your stylish (oyyArapu) gait (naDalanu), rain- cloud (nIrada) like radiance (kAntini) and Your (nI) splendour (ThIvini); O Lord who is brave like the Great mEru mountain! O Lord who bestows boons! O Lord raghu vIra!

C Deign to come before me so that I could behold the charm (muddunu) of Your curls (alakala), the adornment (dIrunu) of the auspicious mark on Your fore-head (tilakapu), Your sweet (ne) face (mOmunu) (nemmOmunu) glowing (danaru) with shiny (taLuku) cheeks (cekkulu) (cekkulacE) and the golden (kanaka) ornaments (bhUSaNamula) radiant (zObillu) in Your neck (gaLamuna). O Lord who destroyed (daLita) wicked people (durmAnava)! O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! O Lord who is brave like the Great mEru mountain! O Lord who bestows boons! O Lord raghu vIra!

Notes - A - sAra-sAra - The following verses from bRhadAraNyaka upaniSad are relevant -

..... tasyOpaniSat - satyasya satyamiti; prANo vai satyaM, tESAmESa satyaM | | II. i. 20 |

" ..... Its secret name (upaniSad) is 'the Truth of truth.' The vital force is truth, and It is the Truth of that."

prANasya prANaM cakSuSazcakSuruta zrOtrasya zrOtraM manasO yE manO vidu: | tE nicikyurbrahma purANamagryaM | | IV. iv. 18 ||

"Those who have known the Vital Force of the vital force, the Eye of the eye, the Ear of the ear, and the Mind of the mind, have realised the ancient, primordial Brahman." (Translated by Swami Madhavananda.)

C - gaLamuna - While the Anupallavi and the first two lines of caraNa describes the beauty of the body parts of the Lord, this line describes the ornaments in the neck. However, as the version given in all the books is same, no other translation is possible.

oka pAri jUDaga-kalAvati

In the kRti 'oka pAri jUDaga' - rAga kalAvati, zrI tyAgarAja pleads with Lord to look at him atleast once.

P oka pAri jUDaga rAdA

A zuka mAnas(A)rcita pAda sadA zuddh(A)ntaraGga mudambutO (oka)

C varulaina di(g)Izulu candra vibhA- kara mauni var(A)dulu zrI rAma nI karuNA kaTAkSamu cEta velasirE gAni tyAgarAja sannuta (oka)

Gist O Lord zrI rAma - praised by this tyAgarAja - whose feet are worshipped by sage zuka in his mind! O Ever pure minded Lord! Can't You look at me at least once happily? The blessed Lords of the Directions, the Moon, the Sun, blessed sages and others, shone because of Your merciful glance; therefore, can't You look at me at least once?

Word-by-word Meaning

P O Lord! Can't (rAdA) You look (jUDaga) at me at least once (oka pAri)?

A O Lord whose feet (pAda) are worshipped (arcita) by sage zuka in his mind (mAnasa) (mAnasArcita)! O Ever (sadA) pure (zuddha) minded Lord (antaraGga) (zuddhAntaraGga)! Can't You look at me at least once happily (mudambutO)?

C The blessed (varulaina) Lords (Izulu) of the Directions (dik) (digIzulu), the Moon (candra), the Sun - one who illuminates (vibhA-kara), blessed (vara) sages (mauni) and others (Adulu) (varAdulu), O Lord zrI rAma! shone (velasirE) because (cEta) of Your (nI) merciful (karuNA) glance (kaTAkSamu); therefore (gAni), O Lord well-praised (sannuta) by this tyAgarAja! Can't You look at me at least once?

Notes - A - zuka - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'su-kavi'. This needs to be checked. Any suggestions ??? C - digIzulu - Eight Cardinal Points - their Lords and Elephants - East - indra - airAvada; South-East - agni - puNDarIka; South - yama - vAmana; South-West - nirRti or sUrya - kumuda; West - varuNa - aJjana; North-West - vAyu or pAvana - puSpadanta; North - kubEra - sArvabhauma; North-East - IzAnana or sOma or candara or pRthvi - supradIpa. C - varAdulu - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'virAdulu', which does not seem to be correct. This needs to be checked. Any suggestions ???

tanayuni brOva-bhairavi

In the kRti 'tanayuni brOva janani' - rAga bhairavi, zrI tyAgarAja asks the Lord to come to his rescue as a mother always does for her child.

P tanayuni brOva janani vaccunO talli vadda bAluDu pOnO

A ina kul(O)ttama I rahasyamunu erigimpumu mOmunu kanupimpumu (tanaya)

C vatsamu veNTa dhEnuvu canunO vAridamunu kani pairulu canunO matsya kaNTiki viTuDu veDalunO mahini tyAgarAja vinuta rammu delpumu (tanaya)

Gist O The Most Eminent of Solar Dynasty! O Lord praised by this tyAgarAja! In the Earth, will the mother come to protect her child or would child approach the mother? please reveal this secret to me; please show Your face. Will the cow go after the calf? will the crops go looking for the cloud? will paramour go to the place of his woman? please come and tell me.

Word-by-word Meaning

P Will the mother (janani) come (vaccunO) to protect (brOva) her child (tanayuni) (literally son) or would the child (bALuDu) (literally boy) approach (vadda pOnO) (literally go near) the mother (talli)?

A O The Most Eminent (uttama) of Solar (ina) Dynasty (kula) (kulOttama)! please reveal (erigimpumu) (literally make known) this secret (rahasyamunu) to me; please show (kanupimpumu) Your face (mOmunu);

mother? Will the mother come to protect her child or would be child approach the

C Will the cow (dhEnuvu) go (canunO) after (veNTa) the calf (vatsamu)? will the crops (pairulu) go (canunO) looking for (kani) the cloud (vAridamunu)? will paramour (viTuDu) go (veDalunO) to (the place of) his woman (matsya kaNTiki) (literally fish eyed)?

(delpumu) me; O Lord praised (vinuta) by this tyAgarAja! please come (rammu) and tell

in the Earth (mahini), will the mother come to protect her child or would be child approach the mother?

Notes - C - matsya kaNTi - matsya akSi - (literally Fish Eyed). Incidentiall, as per Monier's Sanskrit Dictionary, this word also refers to plant with botanical name 'solanum indicum'. Traditionally used as Indian Ayurvedic Medicine for Asthma, dry & spasmodic cough and chest pains . - Source - http://www.healasthma.com/herbs.html C - The answer to the three questions posed in caraNa are 'no' - the cow does not follow the calf - the cow leads; crops do not go on the look out of clouds - the clouds come; the paramour does not go to the place of his beloved - she comes to him. The implication is that the Lord should be benevolent to the devotee, otherwise any amount of effort by the devotee will not fructify.

cEra rAvadEmi-rItigauLa

In the kRti 'cEra rAvadEmi' - rAga rItigauLa, zrI tyAgarAja ask the Lord to come to him.

P cEra rAvad(E)mirA rAm(a)yya

mEra gAdurA(y)ika mahA mEru dhIra zrI kara (cEra)

C talli taNDri lEni bAla tana nAthu kOru rIti palumAru vEDukoNTE pAliJca rAdA valacucu nEnu nIdu vadan(A)ravavindamunu talaci karagaga jUci tyAgarAja sannuta (cEra)

Gist O Lord rAma! O Brave like the Great mEru mountain! O Lord who causes prosperity! O Lord well praised by this tyAgarAja! Why don't You come to be united with me? It is not proper; why don't You come to be united with me even now? In the same manner as a young (married) woman, having no parents, would seek her husband, even when I beseech You repeatedly, can't You protect me? Why don't You come to be united with me, even after seeing me melting with love thinking of Your Lotus face?

Word-by-word Meaning

P O Lord (ayya) rAma (rAmayya)! Why (EmirA) don't You come (rAvu) (rAvadEmirA) to be united (cEra) with me?

A O Brave (dhIra) like the Great (mahA) mEru mountain! O Lord who causes (kara) prosperity (zrI)! It is not (gAdurA) proper (mEra);

(ika) (gAdurAyika)? O Lord rAmayya! Why don't You come to be united with me even now

C In the same manner as (rIti) a young (married) woman (bAla), having no (lEni) parents (talli taNDri) (literally mother and father), would seek (kOru) her (tana) husband (nAthu), even when I beseech (vEDukoNTE) You repeatedly (palumAru), can't (rAdA) You protect (pAliJca) me? O Lord well praised (sannuta) by this tyAgarAja! Why don't You come to be united with me, even after seeing (jUci) me (nEnu) melting (karagaga) with love (valacucu) thinking (talaci) of Your (nIdu) Lotus (aravindamunu) face (vadana) (vadanAravindamunu)?

Notes - C- bAla - a young woman below the age of 16 years. C - nAthu - this is how it is given in the books of TKG and TSV/AKG. However, in the book of CR, this is given as 'nAdhu'. According to telugu dictionary, both words mean same. Any suggestions ???

Edi nI bAhu bala-darbAru

In the kRti 'Edi nI bAhu bala' - rAga darbAru, zrI tyAgarAja entreats the Lord to appear before him.

P Edi nI bAhu bala parAkramam- (e)nnALLak(e)nnALLu

A Adi dEva nija dAsulaku kana(n)- Asa(y)uNDaga kari varada (Edi)

C1 karamuna merayu zara cApamu Akali kona lEdA mura hara zONita pAnamu bahu dinamulu kA lEdA vAdA (Edi)

C2 sarasa bhU-surula bAdhalu vini rOsamu rA lEdA moral(i)DagA yOga niddura nilipi mOmu jUpa rAdA vAdA (Edi)

C3 varasa tappu buddhulu nIculaku vaccinadi teliyadA verapu lEka tirigEru cAl(a)nucu vEgamE zrI tyAgarAja sannuta (Edi)

Gist O Primal Lord! O Bestower of Boon to gajEndra! O Lord who slayed demon mura! O Lord well-praised by this tyAgarAja!

Come on, show the heroism of the strength of Your arms! What a great interval between then and now! As true devotees are pining to behold (the heroism), come on, show the heroism of the strength of Your arms! Aren't the bow and arrows shining in Your hands feeling hungry? isn't it very long since they (bow and arrow) drank the blood? is there any dispute? Don't You feel indignation hearing the troubles of devoted brAhmaNas? as they appeal to You, can't You show Your face by ceasing Your meditative sleep? is there any dispute? Are You not aware that disorderly behaviour has come about the base minded? they are roaming without fear; considering that enough is enough, come on, show Your heroism of the strength of Your arms quickly!

Word-by-word Meaning

P Come on, show (Edi) the heroism (parAkramamu) of the strength (bala) of Your (nI) arms (bAhu)! What a great interval between then (ennALLaku) and now (ennALLu) (parAkramamennALLakennALLu)!

A O Primal (Adi) Lord (dEva)! As true (nija) devotees (dAsulaku) are (uNDaga) pining (Asa) to behold (kana) (kananAsayuNDaga) (the heroism), O Bestower of Boon (varadA) of gajEndra - the elephant (kari)! come on, show the heroism of the strength of Your arms! what a great interval between then and now!

C1 Aren't (lEdA) the bow (cApamu) and arrows (zara) shining (merayu) in Your hands (karamuna) feeling (kona) hungry (Akali)? O Lord who slayed (hara) demon mura! isn't (lEdA) it very long (bahu dinamu) (literally days) since (kA) they (bow and arrow) drank (pAnamu) the blood (zONita)? is there any dispute (vAdA)? come on, show the heroism of the strength of Your arms! what a great interval between then and now!

C2 Don't (lEdA) You feel (rA) (literally come) indignation (rOsamu) hearing (vini) the troubles (bAdhalu) of devoted (sarasa) (literally nice) brAhmaNas (bhU-surula)? as they appeal (moraliDaga) to You, can't (rAdA) You show (jUpa) Your face (mOmu) by ceasing (nilipi) Your meditative (yOga) sleep (niddura)? is there any dispute (vAdA)? come on, show the heroism of the strength of Your arms! what a great interval between then and now!

C3 Are You not aware (teliyadA) that disorderly (varasa tappu) (literally break the order) behaviour (buddhulu) has come about (vaccinadi) to the base minded (nIculaku)? they are roaming (tirigEru) without (lEka) fear (verapu); O Lord well-praised (sannuta) by this tyAgarAja! considering that (anucu) enough is enough (cAlu) (cAlanucu), come on, show Your heroism of the strength of Your arms quickly (vEgamE)! what a great interval between then and now!

Notes - C1 - merayu - this is how it is given in all the books other than that of TKG, wherein it is given as 'merasE'. This needs to be checked. Any suggestions ??? C1 - mura hara - this is how it is given in all the books other than that of TKG, wherein it is given as 'mura khara'. In the present context, 'khara' does not seem to be correct. This needs to be checked. Any suggestions ???

C1 - mura - demon slayed by zrI kRSNa. This is part of the story pertaining to slaying of bhaumAsura (narakAsura) by zrI kRSNa related in zrImad bhAgavataM, Book 10, Chapter 59. Please visit web site for a brief of the story- http://www.harekrsna.com/philosophy/associates/demons/dwarka/mura.htm C3 - varasa - this is how it is given in the books of CR and ATK; in the books of TKG and TSV/AKG, this is given as 'varusa'. Though both words mean same thing, in the present context as the word is in the noun form, 'varasa' seems to be appropriate; 'varusa' is not noun form. Any suggestions ???

kula birudunu-dEvamanOhari

In the kRti 'kula birudunu' - rAga dEvamanOhari, zrI tyAgarAja pleads with the Lord to protect him.

P kula birudunu brOcukommu rammu

A ila kala bhU-dEva sur(A)dulak- (A)dhAruDagu nI (kula)

C nigam(A)gama cara nIku nitya maGgaLamu kalgu vaga sEyaku rAma vandita tyAgarAja (kula)

Gist O Lord found in vEdas and other sciences! O Lord zrI rAma worshipped by this tyAgarAja! Please live up to Your family appellations of being the prop of all those brAhmaNas on the Earth, celestials and others; please come. May You be bestowed with auspiciousness ever; please do not torment me.

Word-by-word Meaning

P Please live up to (brOcukommu) (literally protect) Your family (kula) appellations (birudunu); please come (rammu).

A Please live up to Your (nI) family appellations of being the prop (AdhAruDagu) of all (kala) those brAhmaNas (bhU-dEva) on the Earth (ila), celestials (sura) and others (Aduluku) (surAdulakAdhAruDagu); please come.

C O Lord found (cara) in vEdas (nigama) and other sciences (Agama) (nigamAgama)! May You (nIku) be bestowed (kalgu) with auspiciousness (maGgaLamu) ever (nitya); Please do not torment (vaga sEyaku) me; O Lord zrI rAma worshipped (vandita) by this tyAgarAja! Please live up to Your family appellations; please come.

Notes - C - rAma - this is how it is given in all the books other than that of TKG, wherein it is given as 'zrI rAma'. This needs to be checked. Any suggestions ???

nI muddu mOmu-kamalAmanOhari

In the kRti 'nI muddu mOmu' - rAga kamalAmanOhari, zrI tyAgarAja pleads with Lord to show His face.

P nI muddu mOmu jUpavE

A nA mIda nenar(u)Jci naLina daLa nayana (nI)

C1 uramuna ninn(u)JcukonE kAni uraga zayana nAd(u)llamu raJjilla (nI)

C2 pulakariJca ninu pUja sEtu kAni kalanaina maruva cukkala rAyani pOlu (nI)

C3 marulu konnAnu madana janaka dhara sutA ramaNa zrI tyAgarAjuniki (nI)

Gist O Lotus Petal Eyed! O Lord reclining on the zESa! O Father of cupid! O Beloved of sItA! Deign to show me Your charming face. Being kind towards me, deign to show me Your charming face. In order that my mind might exult, deign to show Your charming face to me - who has seated You in my bosom. I shall worship You such that I attain horripilation; and I shall not forget You even in my dream; deign to show Your charming face resembling that of moon. I am in love with You; deign to show Your charming face to this tyAgarAja.

Word-by-word Meaning

P Deign to show (jUpavE) me Your (nI) charming (muddu) face (mOmu).

A O Lotus (naLina) Petal (daLa) Eyed (nayana)! Being kind (nenaru uJci) (literally placing kindness) (nenaruJci) towards (mIda) (literally on) me (nA), deign to show me Your charming face.

C1 O Lord reclining (zayana) on the zESa - the serpent (uraga)! In order that (kAni) my (nAdu) mind (ullamu) (nAdullamu) might exult (raJjilla), deign to show Your charming face to me - who has seated (uJcukonE) You (ninnu) (ninnuJcukonE) in my bosom (uramuna) (literally chest).

C2 I shall worship (pUja sEtu) You (ninu) such that I attain horripilation (pulakariJca); and (kAni) I shall not forget (maruva) You even in my dream (kalanaina); deign to show Your charming face resembling (pOlu) that of moon - the Lord (rAyaDu) (rAyani) of stars (chukkala).

C3 O Father (janaka) of cupid (madana)! I am in love (marulu konnAnu) with You;

(sutA) of Earth (dhara)! O Beloved (ramaNa) (literally one who delights) of sItA - daughter

deign to show Your charming face to this tyAgarAja (zrI tyAgarAjuniki).

enta vEDukondu-sarasvatimanOhari

In the kRti 'enta vEDukondu rAghava' - rAga sarasvatimanOhari, zrI tyAgarAja pleads with Lord to come before him.

P enta vEDukondu rAghava pantam(E)larA O rAghava

A cinta tIrcuTak(e)nta mODirA antarAtma nA centa rAnu nE(nenta)

C cittam(a)ndu ninnu jUcu saukhyamE uttamamb(a)nucun(u)ppoGgucunu satta mAtramA cAla nammitini sArvabhauma zrI tyAgarAja nuta (enta)

Gist O Lord rAghava! O Indwelling Lord! O Pure Existence! O Single Ruler of the Universe! O Lord praised by this tyAgarAja! How much shall I beseech You? Why this obstinacy? How much cross are You in relieving my worry? How much shall I beseech You to come near me? I totally believed priding that the comfort of beholding You in my mind or intellect only to be the best one.

Word-by-word Meaning

P O Lord rAghava! How much (enta) shall I beseech (vEdukondu) You? Why (ElarA) this obstinacy (pantamu) (literally vow or determination) (pantamElarA), O Lord rAghava?

A O Indwelling Lord (antarAtma)! How much (enta) cross (mODi) (mODirA) are You in relieving (tIrcuTaku) (tIrcuTakenta) my worry (cinta)? O Lord rAghava! How much shall I beseech You to come (rAnu) near (centa) me (nA)? Why this obstinacy, Lord rAghava?

C I totally (cAla) (literally much) believed (nammiti) priding (uppoGgucunu) (literally swelling) that the comfort (saukhyamE) of beholding (jUcu) You (ninnu) in (andu) my mind or intellect (cittamu) (cittamandu) only to be (anucu) the best one (uttamambu) (uttamambanucunuppoGgucunu). O Pure (mAtramA) Existence (satta)! O Single Ruler (sArvabhauma) of the Universe! O Lord praised (nuta) by this tyAgarAja!

Lord rAghava? O Lord rAghava! How much shall I beseech You? Why this obstinacy,

Notes - A - centa rAnu nEnenta - In the book of TKG, this is given as 'centa rAka ninnenta' and alternatively 'centa rAka nEnenta'; in the book of TSV/AKG as 'centa rAka nEnenta'; in the books of CR and ATK, this is given as 'centa rAnu nEnenta'. In my humble opinion, 'centa rAnu nEnenta' is appropriate. This will be clear when connected to the pallavi. 'centa rAka' does not give proper meaning. Any suggestions ???

zyAma sundarAGga-dhanyAsi

In the kRti 'zyAma sundarAGga' - rAga dhanyAsi, zrI tyAgarAja states that zrI rAma is the Lord of his liking.

P zyAma sundar(A)Gga sakala zaktiyu nIvErA

A tAmasa rahita guNa sAndra dharanu velayu rAmacandra (zyAma)

C duSTa danuja mada vidAra ziSTa jana hRdaya vihAra iSTa daivamu nIvErA- (y)ilanu tyAgarAju vErA (zyAma)

Gist O Lord with beautiful limbs of dark-blue hue! O Lord who is beyond inertial qualities! O Lord with abundant virtues! O Lord rAmacandra effulgent on this Earth! O Lord who subdued the arrogance of wicked demons! O Lord dwelling in the hearts of wise! All the Gods are indeed You alone. You alone are the God of my liking. On the Earth, is this tyAgarAja different from You?

Word-by-word Meaning

P O Lord with beautiful (sundara) limbs (aMga) (sundarAMga) of dark- blue (zyAma) hue! All (sakala) the Gods (zaktiyu) (literally powers) are indeed You alone (nEvEra).

A O Lord who is beyond (rahita) (literally bereft of) inertial qualities (tAmasa)! O Lord with abundant (sAndra) virtues (guNa)! O Lord rAmacandra effulgent (velayu) on this Earth (dharanu)! O Lord with beautiful limbs of dark-blue hue! All the Gods are indeed You alone.

C O Lord who subdued (vidAra) (literally cut asunder) the arrogance (mada) of wicked (duSTa) demons (danuja)! O Lord dwelling (vihAra) in the hearts (hRdaya) of wise (ziSTa)! You alone (nIvErA) are the God (daivamu) of my liking (iSTa); on the Earth (ilanu), is this tyAgarAja different (vErA) from You? O Lord with beautiful limbs of dark-blue hue! All the Gods are indeed You alone.

Notes - P - zaktiyu - Here the word stands for all the forms of the Supreme Lord worshipped by people. This is so because of the word 'iSTa daivamu' - Lord of his liking. zrI tyAgarAja states that the form of zrI rAma is the one of his liking - thus differentiating other forms of the Supreme Lord. C - iSTa daivamu - It is a phenomenon that every one - particularly devotees of Lord - develop liking for a particular form of the Lord depending on one's temperament and family customs.

nAdupai-madhyamAvati

In the kRti 'nAdupai balikeru' - rAga madhyamAvati, zrI tyAgarAja tells Lord that people are blaming him for bringing out division of property.

P nAdupai palikeru narulu

A vEda sannuta bhavamu vEru jEsitin(a)nucu (nA)

C1 paJca zara janaka prapaJcamuna gala sukhamu maJcu valen(a)nucu madin(e)Jciti gAni paJcukoni dhanamul(A)rjiJcukoni sari(y)evvar- (a)Jcu mari gatiyu lEd(a)Jcu palkitinA (nA)

C2 dinamu nity(O)tsavamunak(A)sa jenditi nA manasuna illu okaTi(y)ani(y)uNTi gAni anu dinamun(o)rula mElunu jUci tALa lEkanu reNDu sEya valen(a)nucu palkitinA (nA)

C3 prANam(E)pATi(y)ani mAnamE mEl(a)NTi gAni zrI rAma param(A)nanda jaladhi zrI nAtha kulamulO lEni dArini paTTi jEneD(u)daramu nimpan(o)rula pogaDitinA (nA)

C4 AjAnu bAhu yuga zrI jAnakI pati payOj(A)kSa zrI tyAgarAja nuta caraNa I jagatilO ninnu pUjiJcuvArin- (a)vyAjamuna brOcu su-rAja nIvADaina (nA)

Gist O Lord well-praised in vEdas! O Father of cupid! O Lord zrI rAma - the Ocean of supreme bliss! O Consort of lakSmI! O Lord whose pair of hands extends upto to knees! O Consort of zrI jAnakI! O Lotus Eyed! O Lord whose feet are praised by this tyAgarAja! O munificient Lord who, in this world, protects without any motive those who worship You!

in the family. People are blaming me - one who belongs to You - that I caused division

I considered in my mind that the comforts found in this universe are evanescent like dew drops; otherwise, having divided the property and earned the wealth, having remained peerless, then (having lost all), did I say that I am destitute? I always wished for Your daily worship; I considered in my mind that the family to be one only; otherwise, every day having seen the prosperity of others and envying them, did I say that the (house) should be divided? I Considered that the life is of no value and honour alone is worthy; otherwise, by adopting a path which is not in the family, did I extol others in order to fill the span-sized stomach?

Word-by-word Meaning

P People (narulu) are blaming (palikeru) (literally tell) me (nAdupai).

O Lord well-praised (sannuta) in vEdas! People are blaming me that (anucu) I caused (jEsitini) (jEsitinanucu) division (vEru) in the family (bhavamu) A

(literally existence).

C1 O Father (janaka) of cupid - one with five (paJca) arrows (zara) (of flowers)! I considered (eJciti) in my mind (madini) (madineJciti) that (anucu) - the comforts (sukhamu) found (gala) in this universe (prapaJcamuna) are evanescent like (valenu) dew drops (maJcu) (maJcuvalenanucu); otherwise (gAni), having divided (paJcukoni) the property and earned (ArjiJcukoni) the wealth (dhanamulu) (dhanamulArjiJcukoni), having remained peerless (sarievvaraJcu), then (mari) (having lost all) did I say (palkitinA) that (aJcu) I (am destitute) have no (lEdu) (lEdaJcu) other go (gatiyu)? people are blaming me.

C2 I always (dinamu) (literally daily) wished (Asa jenditi) for Your daily (nitya) worship (utsavamunaku) (nityOtsavamunaku) (literally celebration); I considered (uNTi) in my (nA) mind (manasuna) that (ani) the family (illu) (literally house) to be one only (okaTi) (okaTiyaniyuNTi); otherwise (gAni), every (anu) day (dinamunu) having seen (jUci) the prosperity (mElunu) of others (orula) (dinamunorula) and envying (tALa lEkanu) (literally unable to bear) them, did I say (palkitinA) that (anucu) the (house) should be divided (reNDu sEyavalenu) (sEyavalenanucu) (literally to make into two)? people are blaming me.

C3 I Considered that (ani) the life (prANamu) is of no value (EpATi) (prANamEpATiyani) and honour alone (mAnamE) is (aNTi) worthy (mElu) (mElaNTi); otherwise (gAni), O Lord zrI rAma - the Ocean (jaladhi) of supreme (parama) bliss (Ananda) (paramAnanda)! O Consort (nAtha) of lakSmI (zrI)!

(kulamulO), by adopting (paTTi) a path (dArini) which is not (IEni) in the family

did I extol (pogaDitinA) others (orula) in order to fill (nimpanu) (nimpanorula) the span-sized (jEneDu) stomach (udaramu) (jEneDudaramu)? people are blaming me.

O Lord whose pair (yuga) of hands (bAhu) extends upto to knees (Ajanu)! O Consort (pati) of zrI jAnakI! C4

O Lotus (payOja) Eyed (akSa) (payOjAkSa)! O Lord whose feet (caraNa) are praised (nuta) by this tyAgarAja! O munificient Lord (su-rAja) who, in this (I) world (jagatilO), protects (brOcu) without any motive (avyAjamuna) those who (vArini) worship (pUjiJcu) (pUjiJcuvArinavyAjamuna) You (ninnu)!

(nIvADaina). people are blaming me - one who belongs (vADaina) to You (nI)

Notes - P - In the book of TKG, 'zrI rAma' is given at the end of pallavi which is not found in other books. This needs to be checked. Any suggestions ??? A - bhavamu - this is how it is given in all the books. The meaning derived in all the books is 'family'. However, the saMskRta word 'bhava' and telugu word 'bhavamu' do not seem such a direct meaning. In caraNa 1, zrI tyAgarAja mentions about 'partition' (paJcukoni) and in caraNa 2, 'house is one' (illu okaTi); therefore, it is clear that he is referring to house and/or ancestral property. The nearest word for house is 'bhavanam'. Any suggestions ??? C1 - paJca zara - the five arrows of cupid are - Lotus, Jonesia azOka, mango blossom, Arabian jasmine and blue lotus; the true significance of these are explained in the following website -

" ..... Mohana, Stambhana, Unmadana, Soshana and Tapana-fascination, stupefaction, intoxication, emaciation and burning. One arrow causes fascination in young men when they see a beautiful form. Another arrests their attention. The third intoxicates them. The fourth arrow causes intense attraction towards the form. The fifth arrow inflames and burns their heart. It pierces their cardiac chambers deeply. No one on this earth, nay, in all the three worlds, has the power to resist the potential influence of these arrows. These arrows pierced even the heart of Lord Siva and many Rishis of yore .... " Source - http://www.dlshg.org/download/brahmacharya.htm# Toc441556941

C2 - manasuna illu okaTi(y)ani - this is how it is given in all the books other than TKG, wherein it is given as 'manasunanu illu okaT(a)ni'. This needs to be checked. Any suggestions ??? C3 - jEneDu - This is how it is given in all the books other than that of TKG, wherein it is given as 'jAnEdu'. As per telugu words, both forms of the words seem to be correct. This needs to be checked. Any suggestions ??? C4 - avyAjamuna - Please refer to names the Mother - 'paJca kRtya parAyaNa' and 'avyAja karuNA mUrti' in the lalitA sahasra nAmaM. The Five- fold actions - projection (sRSTi), sustenance (sthiti) dissolution (laya), concealment (tirOdAna), beatitude (anugraha) are done spontenously and no motives whatsoever can be attributed to the Lord. C - General - This is another instance of a situational song composed by zrI tyAgarAja. Therefore, without knowing the actual context or background, it is not possible to render an accurate translation. If there are any error in translation, kindly excuse me. Any suggestions ???

muripemu-mukhAri

In the kRti 'muripemu galigE' - rAga mukhAri, zrI tyAgarAja criticises the Lord that He has become proudy.

P muripemu galigE gadA rAma san- muni nuta kari varada zrI rAma

A parama puruSa jagad(I)za vara mRdu bhASa suguNa maNi kOza nIku(muripemu)

C1 IDu lEni malaya mArutamu cE kUDina kAvEri taTam(a)ndu mEDala middelatO zRGgAramu miJcu sadanamulalO vEDucu bhU-surul(a)gni-hOtrulai vEda ghOSamulacE nutyimpa jUDa zivuDu kOru yOgyamaina sundaramagu puramu doriken(a)nucu (muripemu)

C2 sakala su-gandha rAja sumamulu sa-lalitamagu kOkila nAdammulu zuka mukha sanak(A)dulu nutamaina sura taruvulu kaligi nikaTam(a)ndu vANi koluva sura pati nIla maNi nibha zarIra nEDu prakaTamaina nava ratna khacita hATaka maNDapa vAsamu kaligen(a)nucu (muripemu)

C3 I mahilO sogasaina cOLa sIma(y)andu varamaina paJca nada pura dhAmuni centanu vasiJcuTakai nI madin(e)Jcaga kAma janaka tyAgarAja sannuta nAma pavana tanaya vidhRta caraNa kSEmamuga vardhillun(a)TTi puramuna sItA bhAma saumitri prakka kolicedar(a)ni (muripemu)

Gist O Lord zrI rAma! O Lord praised by great sages! O Bestower of Boons on gajEndra! O Supreme Lord! O Lord of the Universe! O Lord with nice soft speech! O Treasure-chest of jewels of virtues! OLord of celestials with a body resembling that of sapphire! O Father of cupid! O Lord whose name is praised by this tyAgarAja! O Lord whose feet are held by AJjanEya! Isn't it that You now have a proudy gait? Isn't it that You now have a proudy gait that You have found a beautiful town - which even Lord ziva desires to look at as being worthy - on the banks of river kAvEri, along with incomparable breeze from the malaya mountains, where, in the exceedingly beautiful houses with storeys and terraces, brahmins, being offerers of oblations in fire, praying to You, praise You chanting vEdas?

Isn't it that You now have a proudy gait that - today You have attained residence in an open golden hall studded with precious stones together with - all kinds of best fragrant flowers, the sweet notes of koel, the divine trees praised by sage zuka and sanaka and others, and as sarasvati serves You nearby? Having decided in Your mind to live near of Lord ziva - resident of the sacred town of tiruvaiyyAru in the beautiful land of cOla in this Earth, isn't it that You now have a proudy gait that, in such a prosperous town, Your wife sItA and Your brother lakSmaNa are comfortably serving You on Your both sides?

Word-by-word Meaning

P O Lord rAma! Isn't it (gadA) that now You have (galigE) a proudy gait (muripemu)? O Lord praised (nuta) by great sages (sanmuni)! O Bestower of Boons (varada) on gajEndra - the elephant (kari)! O Lord zrI rAma!

A O Supreme (parama) Lord (puruSa)! O Lord (Iza) of the Universe (jagat) (jagadIza)! O Lord with nice (vara) soft (mRdu) speech (bhASa)! O Treasure- chest (kOza) of jewels (maNi) of virtues (suguNa)! O Lord rAma! Isn't it that You (nIku) now have a proudy gait? O Lord praised by great sages! O Bestower of Boons on gajEndra - the elephant! O Lord zrI rAma!

C1 O Lord rAma! Isn't it that You now have a proudy gait that (anucu) You have found (dorikenu) (dorikenanucu) a beautiful (sundaramagu) town (puramu) -

worthy (yOgyamaina) - which even Lord ziva (zivuDu) desires (kOru) to look at (jUDa) as being

on the (andu) banks (taTamu) (taTamandu) of river kAvEri, along with (kUDina) incomparable (IDu lEni) breeze (mArutamucE) from the malaya mountains, where, in the exceedingly (miJcu) beautiful (zRGgAramu) houses (sadanamulalO) with storeys (mEDala) and terraces (middelatO), brahmins (bhU-surulu), being offerers of oblations (hOtRulai) in fire (agni), praying (vEDucu) to You, praise (nutiyimpa) You chanting (ghOSamulacE) (literally proclamations) vEdas?

O Lord praised by great sages! O Bestower of Boons on gajEndra - the elephant! O Lord zrI rAma!

C2 O Lord rAma - Lord (pati) of celestials (sura) with a body (zarIra) resembling (nibha) that of sapphire - blue (nIla) diamond (maNi)! Isn't it that You now have a proudy gait that (anucu) - today (nEDu) You have attained (kaligenu) (kaligenanucu) residence (vAsamu) in an open (prakaTamaina) golden (hATaka) hall (maNDapa) studded with (khacita) precious stones (nava ratna) (literally nine kinds of jewels) together with (kaligi) - all kinds (sakala) of best (rAja) (literally royal) fragrant (sugandha) flowers (sumamulu), the sweet (sa-lalitamagu) notes (nAdammulu) of koel (kOkila), the divine (sura) trees (taruvulu) praised (nutamaina) by sage zuka - parrot (zuka) faced (mukha) and sanaka and others (Adulu) (sanakAdulu), and as sarasvati (vAni) serves (koluva) You nearby (nikaTamandu)? O Lord praised by great sages! O Bestower of Boons on gajEndra - the elephant! O Lord zrI rAma!

C3 O Father (janaka) of cupid (kAma)! O Lord whose name (nAma) is praised (sannuta) by this tyAgarAja! O Lord whose feet (caraNa) are held (vidhRta) by AJjanEya - son (suta) of vAyu (pavana)! Having decided (eJcaga) in Your (nI) mind (madini) (madineJcaga) to live (vasiJcuTakai) near (centanu) of Lord ziva - resident (dhAmuni) of the sacred (varamaina) town (pura) of tiruvaiyyAru - five (paJca) rivers (nada), in (andu) the beautiful (sogasaina) land (sIma) (literally boundary) (sImayandu) of cOla in this (I) Earth (mahilO), O Lord rAma! Isn't it that You now have a proudy gait that (ani), in such (aTTi) a prosperous (vardhillu) (vardhillunaTTi) in the town (puramuna), Your wife (bhAma) sItA and Your brother lakSmaNa - son of sumitrA (saumitri), are comfortably (kSEmamuga) serving (kolicedaru) (kolicedarani) You on Your both sides (prakka)? O Lord praised by great sages! O Bestower of Boons on gajEndra - the elephant! O Lord zrI rAma!

Notes - C1 - malaya - Western Ghats abounding in sandal trees C1 - agnihOtri - from agni (fire) + hOtR (oblation) - Fire offering; an important Vedic sacrifice to Agni, consisting of milk, oil, and sour gruel, which the head of the family is expected to observe twice a day, before sunrise and after sunset. The priest who kindles the sacred fire is called agnihotri, also agnidhra - source - http://www.theosociety.org/pasadena/etgloss/adi-ag.htm C2 - sanakAdulu - sana, sanaka, sanandana, sanAtana - mind born sons of brahmA. C3 - sura taruvulu - the five celestial trees - mandAra, pArijAtaka, saMtAna, kalpa vRkSa, hari candana C3 - cOLa - the present Tanjore district and the surrounding areas formed part of erstwhile cOLa kingdom.

brOva bhAramA-bahudAri

In the kRti 'brOva bhAramA' - rAga bahudAri, zrI tyAgarAja asks whether it is a burden for the Lord - the protector of the Universe - to protect him.

P brOva bhAramA raghurAma bhuvanam(e)lla nIvai nann(o)kani

A zrI vAsudEva aNDa kOTla kukSini(y)uJcukO lEdA nannu (brOva)

C kalaz(A)mbudhilO dayatOn- (a)marulakai(y)adigAka gOpikalakai koNDal(e)tta lEdA karuNAkara tyAgarAjuni (brOva)

Gist O Lord raghurAma! O Lord zrI vAsudEva! O Merciful Lord! While You are there in and as all Universes, is protecting me alone a burden to You? Aren't You keeping crores of Universes in Your stomach? Didn't You, out of compassion, lift mountains - (once) in the Ocean of Milk for the sake of celestials, and again, for the sake of gOpis? Is protecting this tyAgarAja alone a burden to You?

Word-by-word Meaning

P O Lord raghurAma! While You are there in and as (nIvai) all (ella) Universes (bhuvanamu) (bhuvanamella), is protecting (brOva) me (nannu) alone (okani) (nannokani) a burden (bhAramA) to You?

O Lord zrI vAsudEva! Aren't (lEdA) You keeping (uJcukO) crores (kOTla) of Universes (aNDa) in Your stomach (kukSini) (kukSiniyuJcukO)? A

therefore, O Lord raghurAma! while You are there in and as all the Universes, is protecting me alone a burden to You?

C Didn't (lEdA) You, out of compassion (dayatOnu), lift (etta) mountains (koNDalu) (koNDaletta) - (once) in the Ocean (ambudhilO) of Milk - from where nectarine pitcher (kalaza) (kalazAmbudhilO) emerged - for the sake of celestials (amarulakai) and again (adigAka) (literally further) (dayatOnamarulakaiyadigAka), for the sake of gOpis (gOpikalu) (gOpikalakai)? O Merciful Lord (karuNAkara)! O Lord raghurAma! while You are there in and as all the Universes, is protecting this tyAgarAja (tyAgarAjuni) alone a burden to You?

Notes - A - vAsudEva - viSNu sahasranAmaM (332) - "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 upon the commentary of Shankaracharya) Meanings: Courtesy: http://www.mypurohith.com A - kukSiniyuJcukO lEdA - Please refer to zrImad-bhAgavataM, Book 3, Chapter 33 - (dEvahUti's prayer to Lord) -

sa tvam bhRtO mE jatharENa natha katham nu yasyOdara etadasIt | viSvam yugantE vaTa patra eka: SEtE sma mayA-SiSuranghri-pAna: || 4 ||

"As the Supreme Personality of Godhead, You have taken birth from my abdomen. O my Lord, how is that possible for the supreme one, who has in His belly all the cosmic manifestation? The answer is that it is possible, for at the end of the millennium You lie down on a leaf of a banyan tree, and just like a small baby, You lick the toe of Your lotus foot." - Source - http://www.bvml.org/books/SB/03/33.html Also refer to episode of child kRSNa showing to His mother - yazOdA - the whole universe in his mouth - zrImad bhAgavataM, Book 10, Chapter 8 and zrImad-bhagavad-gItA - Chapter 11 - vizvarUpa darzanaM. For description by vaiSNava saints regarding the Lord having all the universes in His stomach, refer to - http://www.ibiblio.org/sripedia/oppiliappan/archives/nov05/msg00183.html

C - amarulakai - Refers to kUrmAvatAra of the Lord when He bore the mandara mountain on His back to enable churning of the Milk Ocean. C - gOpikalakai - Refers to lifting of the gOvardhana hillock to protect the gopis from the deluge of rain as a result of anger of indra.

eduTa nilicitE-zaGkarAbharaNaM

In the kRti 'eduTa nilicitE' - rAga zaGkarAbharaNaM, zrI tyAgarAja criticises the Lord for delaying His grace.

P eduTa nilicitE nIdu sommul(E)mi pOvurA

A nuduTi vrAta kAni maTTu mIranu nA taramA telisi mOsa pOdunA (eduTa)

C1 sarAsariga jUturA nAdu(y)- avasarAla teliyumu varAl(a)Duga jAlarA sakala dEva rAya manavi vinar(A)gha hara sundar(A)kAra nA(yeduTa)

C2 vidEhajA ramaNa dEva brOvagan- (i)dE samayam(a)nya dEvatala vEDadE manasu teliyad(E)mi rAghava id(E)Ti zauryamu padE padE nA(yeduTa)

C3 tarAna dorakani parAku nA (y)eDanu rAma jEsitE sur(A)surulu metturA(y)ipuDu(y)I harAmi tana- m(E)larA bhakta tyAgarAja nuta nA(yeduTa)

Gist O Lord of all Gods! O Lord who destroys sins! O Lord of beautiful form! O Beloved of sItA! O Lord rAghava! O Lord rAma! O Lord praised by this devout tyAgarAja! If You appear before me at every step, which of Your property would be lost? But for what is pre-ordained, is it in my capacity to exceed my limits? would I be deceived knowingly? Is it proper to look at me in an ordinary manner? please understand my exigencies; I shall not ask for boons; please listen to my appeal. This is the opportune moment to protect me; my mind shall not beseech other Gods; don't You know? what kind of valour is this? If You show such an unprecedented unconcern towards me, will it be appreciated by celestials and even by demons? why this wickedness now?

Word-by-word Meaning

P If You appear (nilicitE) (literally stand) before me (eduTa), which of (Emi) Your (nIdu) property (sommulu) (sommulEmi) would be lost (pOvurA)?

A But (kAni) for what is pre-ordained (nuduTi vrAta) (literally writing on the fore-head), is it in my (nA) capacity (taramA) to exceed (mIranu) my limits (maTTu)? would I be deceived (mOsa pOdunA) knowingly (telisi)? if You appear before me, which of Your property would be lost?

C1 Is it proper to look at me (jUturA) in an ordinary manner (sarAsariga) (literally average)? Please understand (teliyumu) my (nadu) exigencies (avasarAlu) (nAduyavasarAla); I shall not (jAlarA) ask (aDuga) for boons (varAlu) (varAlaDuga); O Lord (rAya) of all (sakala) Gods (dEva)! Please listen (vinarA) to my appeal (manavi); O Lord who destroys (hara) sins (agha) (vinarAgha)! O Lord of beautiful (sundara) form (AkAra) (sundarAkAra)! If You appear before me (nA), which of Your property would be lost?

C2 O Beloved (ramaNa) of sItA - daughter of King of vidEha (vidEhajA)! O Lord (dEva)! This (idE) is the opportune moment (samayamu) to protect (brOvaganu) (brOvaganidE) me; my mind (manasu) shall not beseech (vEDadE) other (anya) (samayamanya) Gods (dEvatala); Don't (Emi) You know (teliyadu) (teliyadEmi)? O Lord rAghava! What kind (ETi) of valour (zauryamu) is this (idi) (idETi)? If You appear before me (nA) at every step (padE padE), which of Your property would be lost?

C3 O Lord rAma! If You show (jEsitE) such an unprecedented (tarAna dorakani) unconcern (parAku) towards me (nAyeDanu), will it be appreciated (metturA) by celestials (sura) and even by demons (asurulu) (surAsurulu)? why (ElarA) this (I) wickedness (harAmi tanamu) (tanamElarA) now (ipuDu) (metturAyipuDuyI)? O Lord praised (nuta) by this devout (bhakta) tyAgarAja! If You appear before me (nA), which of Your property would be lost?

Notes -

P - Emi sommulu pOvurA - this can be taken either as assertion or as an interrogative. As an assertion, this will be translated as 'none of Your property would be lost'. From the stand-point of usage, the assertion is more appropriate. However, as this has been taken as an interrogative in all the books, the same has been maintained here also. Any suggestions ??? A - taramA - this is it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, it is given as 'taramu'. The meaning adopted in these books is that of 'taramA'. From the context also, 'taramA' seems to be appropriate and has been adopted accordingly. Any suggestions ??? A - mOsa pOdunA - this is it is given in the book of CR and ATK. However, in the books of TKG and TSV/AKG, it is given as 'mOsamu pOdunA'. However, from the context, 'mOsa' seems to be appropriate and has been adopted accordingly. Any suggestions ??? C3 - tarAna - this word seems to be declension of 'taramu'. However, the form is not clear. In the book of CR, this word has been translated as 'precedent'. Though such a meaning fits in the context, no such meaning is found in the dictionary. Any suggestions ??? C3 - harAmi - As per telugu dictionary, the meaning given is 'wicked', 'vicious'. However, this is a urdu word and, in North India, this word is considered an abusive language. This word is derived from Arabic root word 'harAm' (English 'harem') and means 'illegitimate child'.

vanaja nayanuDani-kEdAragauLa

In the kRti 'vanaja nayanuDani' - rAga kEdAragauLa, zrI tyAgarAja makes nindA stuti - negative praise of the Lord.

P vanaja nayanuD(a)ni valacitivO vAni manasuna daya lEdE

A munupaTi caritamulanu viniy(u)nna vanita svabhAvamu valana zrI rAmuni (vana)

C orula bAdhalaku Orvaka(y)uNDuTa parama dharmam(a)nucu bAguga palkunu varaduDu Azrita vatsuluD(a)ni pErE dhara jayam(o)saGgu zrI tyAgarAja vinutuni (vana)

Gist Just like the nature of the woman who had heard earlier exploits, did You too fall in love with zrI rAma because He is Lotus Eyed? But, there is no compassion in His mind. He would nicely speak that it is one's Supreme duty not to remain a silent spectator towards others' troubles; He has (only) fame as bestower of boons and One well-disposed towards those dependent on Him; did You too fall in love with Lord zrI rAma - praised by this tyAgarAja - the One who confers victory in this World - because He is Lotus Eyed? But, there is no compassion in His mind.

Word-by-word Meaning

P Did you fall in love (valacitvO) (with the Lord) because (ani) He is Lotus (vanaja) Eyed (nayanuDu) (nayanuDani)? But, there is no (lEdE) compassion (daya) in His (vAni) mind (manasuna).

A Just like (valana) the nature (svabhAvamu) of the woman (vanita) who had heard (viniyunna) earlier (munupaTi) exploits (caritamulanu) (literally story or conduct), did You too fall in love with zrI rAma because He is Lotus Eyed? But, there is no compassion in His mind.

C He would nicely (bAguga) speak (palkunu) that (anucunu) it is one's Supreme (parama) duty (dharmamu) (dharmamanucu) not to remain a silent spectator (Orvaka uNDuTa) (literally to be impatient) (OrvakayuNDuTa) towards others' (orula) troubles (bAdhalaku); He has (only) fame (pErE) as (ani) bestower of boons (varaduDu) and One well-disposed (vatsaluDu) (literally having paternal affection) (vatsaluDani) towards those dependent (Azrita) on Him; did You too fall in love with Lord zrI rAma - praised (vinutuni) by this tyAgarAja - the One who confers (osaGgu) victory (jayamu) (jayamosaGgu) in this World (dhara) - because He is Lotus Eyed? But, there is no compassion in His mind.

Notes - A - munupaTi caritamulanu viniyunna vanita - This, in my humble opinion, refers to zrI rukmiNi. The following verses from zrImadbhAgavathaM, Book 10, Chapter 52 are relevant - Please visit the website for complete translation - http://srimadbhagavatam.com/10/52/en

sOpazrutya mukundasya rUpavIryaguNazriya: | gRhAga tairgIyamAnAstaM mEnE sadRzaM patiM || 23 ||

"Having closely heard about the comeliness, valour, excellences and affluence of zrI kRSNa, as being celebrated by visitors to her house, she (rukmiNi) began to look upon Him as her befitting husband."

Subsequently, rukmiNi sent a missive to zrI kRSNa -

zrutvA guNAn bhuvanasundara zRNvatAM te nirvizya karNavivarai: haratOGgatApaM rUpaM dRzAM dRzimatAM akhilArthalAbhaM tvayyacyutAvizati cittamapatrapaM mE || 36 |

ysyAGghripaGkajaraja:snapanaM mahAntO vAncantyumApatiriva AtmatamOpahatyai: | yarhyambujAkSa na labhEya bhavatprasAdaM jahyAmasUn vrata kRzAJchata janmabhi:syAt || 43 |I

"O immortal Lord! I heard of your beauty - the most handsome and in all the (three) Worlds; (I heard) of your excellences which entered deep into the heart through the ears and dispelled the agony of my heart. O beloved one! Your charming appearance vouchsafes, to those who have set their eyes on you, all the blessings sought by them; (similarly), my mind has been set on You and (all) the shame has fled away from it. O Lotus-eyed Lord! Even great souls like Lord ziva desire a bath in the dust of your Lotus Feet to dispel the darkness of ignorance. Therefore, if I do not secure your grace, I shall lay down my life, (already) withered by fasting. I shall persist (in my effort) even if I have to go through a hundred births in order to secure your grace."

C - orula bAdhalaku OrvakayuNDuTa parama dharmamu - Here zrI tyAgarAja seems to refer to the conversation between zrI rAma and sIta in zrImad-vAlmIki rAmAyaNa, AraNya kANDa, Chapter 10.

virAja turaga-balahaMsa

In the kRti 'virAja turaga' - rAga balahaMsa, zrI tyAgarAja asks Lord to make him free from illness.

P virAja turaga rAja rAj(E)zvara nirAmayuni jEyavE

A jar(A)di rOga yuta tanuvucE nar(A)dhamulu(y)Emi sAdhiJciri (virAja)

C nirantaramu sakala viSaya duHkha paramparalacE civukaga madilO dur-anta kAma madamunu bAdhiJcaga dur-matuDE tyAgarAja sannuta (virAja)

Gist O Lord speeding on garuDa! O Overlord of Emperors! O Lord praised by this tyAgarAja! Make me free from illness. With the body afflicted by diseases arising out of ageing, what did the mean people accomplish? As the body emaciates by the series of afflictions consequent on unceasing enjoyment of all sense-objects and as the evil-ended desires and arrogance etc affect the mind, one ultimately ends up as evilsome.

Word-by-word Meaning

P O Lord speeding (turaga) on garuDa (virAja)! O Overlord (Izvara) of

(nirAmayuni). Emperors (rAja rAja) (rAjEzvara)! Make me (jEyavE) free from illness

A With the body (tanuvucE) afflicted by (yuta) (literally with) diseases (rOga) arising out of (Adi) ageing (jara) (jarAdi), what (Emi) did the mean (adhamulu) people (nara) (narAdhamuluyEmi) accomplish (sAdhiJciri)? O Lord speeding on garuDa! O Overlord of Emperors! Make me free from illness.

C As the body emaciates (civukaga) by the series (parampalacE) of afflictions (duHkha) (literally grief) consequent on unceasing (nirantaramu) enjoyment of all (sakala) sense-objects (viSaya) and as evil-ended (dur-anta) desires (kAma) and arrogance (madamunu) etc, affect (badhiJcaga) the mind (madilO) (literally in the mind), one ultimately ends up as evilsome (durmatuDE) (literally evil minded); O Lord praised (sannuta) by this tyAgarAja! O Lord speeding on garuDa! O Overlord of Emperors! Make me free from illness.

Notes - P - virAja -As per sthala purANa of tiruvahIndipuraM (near Cuddalore, Tamil Nadu), garuDa brought virAja river from vaikuNTha and zESa brought

pAtALa tIrthaM to the kSEtra. The name of the river there is 'garuDa nadi' - now colloquially called 'gaDilaM'. Source - http://www.ibiblio.org/sripedia/oppiliappan/archives/may04/msg00183.html

bhakti biccam-zaGkarAbharaNaM

In the kRti - 'bhakti biccamiyyavE' - rAga zaMkarAbharaNaM, zrI tyAgarAja asks Lord to grant him alms of (desireless) true devotion.

P bhakti biccam(i)yyavE bhAvukamagu sAtvIka

A muktik(a)khila zaktiki tri- mUrtulak(a)ti mElmi rAma (bha)

C prANamu lEni vAniki baGgAru pAga cuTTi ANi vajra bhUSaNam- (u)ram(a)ndu peTTu rIti jANaluku purAN(A)gama zAstra vEda japa prasaGga trANa kalgi(y)Emi bhakta tyAgarAja nuta rAma (bha)

Gist O Lord rAma praised by this devout tyAgarAja! Deign to grant me alms of pure or desireless devotion which is a fortune. It (bhakti) is much superior to emancipation, all kinds of powers and even the Trinity. In the same manner as tying a golden turban to a corpse - one who has no life-breath - and decorating it on the chest with exquisite diamond ornaments, of what avail if the capability of chanting (or reciting) and discoursing of/on epics, Agama, sciences and vEda accrue to clever persons?

Word-by-word Meaning

P Deign to grant (iyyavE) me alms (biccamu) (biccamiyyavE) of pure or desireless (sAtvIka) devotion (bhakti) which is a fortune (bhAvukamagu).

A O Lord rAma! It (bhakti) is much (ati) superior (mElmi) to emancipation (muktiki), all kinds (akhila) (muktikakhila) of powers (zaktiki) and even the Trinity (tri-mUrtulaku) (mUrtulakati); therefore, deign to grant me alms of pure or desireless devotion which is a fortune.

C In the same manner (rIti) as tying (cuTTi) a golden (baGgAru) turban (pAga) to a corpse - one (vAniki) who has no (lEni) life-breath (prANamu) - and decorating (peTTu) (literally place) it on (andu) the chest (uramu) with exquisite (ANi) diamond (vajra) ornaments (bhUSaNamu) (bhUSanamuramandu), of what avail (Emi) if the capability (trANa) (literally might) of chanting (or reciting) (japa) and discoursing (prasaGga) of/on epics (purANa), Agama (purANAgama), sciences (zAstra) and vEda accrue (kalgi) (kalgiyEmi) to clever persons (jANaluku)? O Lord rAma praised (nuta) by this devout (bhakta) tyAgarAja! Deign to grant me alms of pure or desireless devotion which is a fortune.

Notes - P - biccamiyyavE - this is how it is given in the book of TKG; in the book of CR, this is given as 'biccamIyyavE'; in the book of TSV/AKG, this is given as 'bikSamIyavE'. 'biccamu' is an appropriate telugu version for Sanskrit word 'bhikSa'. 'iyyavE' is the appropriate version. Therefore, 'biccamiyyavE' has been adopted. Any suggestions ??? P - sAtvIka - this is how it is given in all the books. This is the telugu version of Sanskrit word which is spelt as 'sAttvIka'. P - sAtvIka bhakti - In the nArada bhakti sUtras, two types of bhakti are defined - 'mukhya bhakti' - Supreme or Primary Love and 'gauNa bhakti' - Secondary Love. The following verse is relevant -

gauNi tridhA guNa bhEdAd-ArtAdi bhEdAd-vA || 56 ||

"Secondary devotion is of three kinds, according to the qualities of the mind of person in whom it manifests itself; either it may be classified as sAttvika, rAjasika, and tAmasika; or it may be divided as Arta, jijnAsu and arthArtin as per statement in zrImad-bhagavad-gItA, Chapter 7.16" " .... As this differentiation is based on the qualities of mind (sattva etc) ..... these three expressions of bhakti (sattva, rajas, tamas) are called gauNa bhakti as distinguished from mukhya bhakti which is devotion bereft of all taint ..... The second classication is based on the differences in the motives (Arta etc). (Translation and notes by Swami Tyagisananda) (brackets mine)

zrI tyAgarAja states that 'sAtvIka bhakti' is superior (mElmi) to even emancipation 'mukti' which is the ultimate human realisation. When a devotee does not even seek emancipation, then it is mukhya bhakti and not gauNa bhakti. Therefore, neither of classifications stated above (based on qualities of mind - sattva etc and motives - Arta etc) would apply. This is explained in the following verse of nArada bhakti sUtras -

bhaktA EkAntinO mukhyA: || 67 ||

"Those are primary devotees who have one pointed love of God for His own sake." (Translation by Swami Tyagisananda)

Chaitanya Mahaprabhu in his 'bhakti rasAmRta sindhu bindu', verse 14 states that there are two types of bhAvAs - 'sAttvika bhAvas that arise when the heart is overwhelmed by mukhya-rati from direct contact with zrI kRSNa' and 'sAttvika-bhAvas that arise when the heart is overwhelmed by gauNa-rati that are induced by a circumstance in which KRSNa is somewhat apart'. Accordingly, the sAttvika bhAva encompasses both mukhya and gauNa ratis.

This book (PDF) can be downloaded free from site - http://www.freedownloadmanager.org/downloads/Sri Bhakti rasamrta sindh u_bindu_pdf 36089_p/free.htm

A - muktiki mElmi (greater than mukti) - In this regard, please refer to tirumAlai of vaiSNava saint toNDaraDippoDi AzhvAr in praise of Lord of zrI raGgaM -

paccai mAmalai pOl mEni pavaLavAy kamalac ceGgaN accutA! amarar ERE! Ayar tam kozhundE! ennum, iccuvai tavira yAnpOy indira lOgam ALum, accuvai peRinum vENDEn araGgamA nagar uLAnE! (2)

பச்சை மாமலை போல் மேனி பவளவாய் கமலச் செங்கண் அச்சுதா! அமரர் ஏறே! ஆயர் தம் கொழுந்தே! என்னும், இச்சுவை தவிர யான்போய் இந்திர லோகம் ஆளும், அச்சுவை பெறினும் வேண்டேன் அரங்கமா நகர் உளானே! (2)

"Green great mountain-like body; coral mouth; lotus eyes; O Lord acyutA - the lion of celestials - the tender one of the cow-herds; other than the relish of uttering these words, even if I happen to attain the great joy of ruling the World of celestials, I do not desire it, O Lord abiding in the holy zrI raGgam."

Please visit the sites - http://www.srivaishnavam.com/texts/tmalai_roman.htm The PDF version in Tamil may be downloaded from site - http://www.prapatti.com/slokas/tamil/naalaayiram/tondaradippodiyaazvaar/tir umaalai.pdf#search='Tirumaalai

The following quote from The Gospel of Sri Ramakrishna clarifies how bhakti is greater than mukti -

"Hanuman kept the 'servant ego' after realizing God in both His Personal and His Impersonal aspects. He thought of himself as the servant of God. The great sages, such as nArada, sanaka, sananda, sanAtana, and sanatkumAra, after attaining the Knowledge of Brahman, kept the 'servant ego' and the 'ego of Devotion'. They are like big steamships, which not only cross the ocean themselves but carry many passengers to the other shore." (pp 500)

The is further certified by nArada bhakti sUtras -

sa tarati sa tarati, sa lOkAMstArayati || 50 ||

"He crosses indeed, he crosses this mAyA and carries also the world across it." (Translation by Swami Tyagisananda)

P - bhakti biccamiyyavE - Give me alms of bhakti. While bhakti is the means to attain Lord, even that bhakti can spring only if there is grace of Lord. What a catch 22 situation! Which comes first - bhakti or grace? In my humble opinion, upto gauNa bhakti it is the man's effort and the mukhya bhakti is the Lord's grace. Though zrI tyAgarAja has placed the 'sAtvIka' at the end of the pallavi, that is the operative word of the whole kRti.

siddhi. A - akhila zakti - zrI tyAgarAja seems to refer to aNimAdi eight-fold

C - pAga - this is how it is given in all the books other than that of TKG, wherein it is given as 'bAga'. In view of the ensuing word 'cutti', it is clear that this refers to a 'turban' (pAga). However, as per dictionary, the correct word is 'pAgA'. As elongation at the end might involve in change in metre, this needs to be checked. Any suggestions ??? C - jANaluku - According to zrI tyAgarAja, it is only through devotion that one can attain true insight into the purANas etc; any talk on these subjects by such persons (who are imbued with devotion) will carry weight. Otherwise, it is clever, but life-less talk. C - rAma - In all the books other than that of TKG, this word is given at the end of the caraNa. This needs to be checked. Any suggestions ???

Divya nAma kIrtana

pAlaya zrI raghuvIra-dEvagAndhAri

In the kRti 'pAlaya zrI raghuvIra' - rAga dEvagAndhAri, zrI tyAgarAja pleads with Lord to protect him.

P pAlaya zrI raghuvIra su- kRp(A)laya rAja kumAra mAM

C1 tAr(A)dh(I)za vadana rAma tArAd(I)za damana mAM (pA)

C2 hima kara kOTi nibh(A)Gga Ehi makara haraNa nis-saGga mAM (pA)

C3 rAkSasa jana gaNa dUra makar(A)kSa samara hara zUra mAM (pA)

C4 zrI dazaratha kula zaraNa rAma zrI-da zaradhi mada haraNa mAM (pA)

C5 ku-manO jana gaNa bhIma rAma su-manO vAridhi sOma mAM (pA)

C6 jaya vijay(A)gha virAma ravija yama lAlita nAma mAM (pA)

C7 tyAgarAja nuta caraNa nity(A)ga rAja dhara suguNa mAM (pA)

Gist O Lord zrI raghuvIra! O abode of Compassion! O Prince! O Moon faced! O Lord rAma! O slayer of vAli! O Lord whose limbs resemble crores of moons! O Slayer of crocodile or pAJcajana! O Lord who is beyond all attachments! O Lord who is far removed from the multitudes of demons! O Valiant One who slayed of the demon makarAkSa in the war! O Protector of race of King dazaratha! O Bestower of Prosperity! O Subduer of the arrogance of ocean! O Lord who is terror to the evil minded lot of people! O Moon risen in the ocean of virtuous minded! O Lord who ended the sins of jaya and vijaya! O Lord whose name is cherished by sugrIva and Lord of Death! O Lord whose Holy feet are praised by this tyAgarAja! O Eternal Lord! O Lord of virtues who bore mandara - the king of mountains! Please protect me; come near me.

Word-by-word Meaning

P O Lord zrI raghuvIra! O abode (Alaya) of Compassion (su-kRpa) (kRpAlaya)! O Prince (rAja kumAra)! Please protect (pAlaya) me (mAM).

C1 O Moon - Lord (adhIza) of stars (tArA) - faced (vadana)! O Lord rAma! O slayer (damana) of vAli - Lord (Iza) of tArA and others (Adi) (tArAdIza)!

O Lord zrI raghuvIra! O abode of Compassion! O Prince! Please protect me (mAM).

C2 O Lord whose limbs (aGga) resemble (nibha) (nibhAGga) crores (kOTi) of moons (hima kara)! Come near (Ehi) me; O Slayer (haraNa) of crocodile or pAJcajana - conch demon (makara) ! O Lord who is beyond all attachments (nis-saGga)! O Lord zrI raghuvIra! O abode of Compassion! O Prince! Please protect me (mAM).

C3 O Lord who is far removed (dUra) from the multitudes (jana gaNa) of demons (rAkSasa)! O Valiant One (zUra) who slayed (hara) of the demon makarAkSa in the war (samara)! O Lord zrI raghuvIra! O abode of Compassion! O Prince! Please protect me (mAM).

C4 O Lord zrI rAma - the protector (zaraNa) of race (kula) of King dazaratha! O Bestower of Prosperity (zrI-da)! O Subduer (haraNa) of the arrogance (mada) of ocean (zaradhi)! O Lord zrI raghuvIra! O abode of Compassion! O Prince! Please protect me (mAM).

C5 O Lord zrI rAma - the terror (bhIma) to the evil minded (ku-manO) lot of people (jana gaNa)! O Moon (sOma) risen in the ocean (vAridhi) of virtuous minded (su- manO)! O Lord zrI raghuvIra! O abode of Compassion! O Prince! Please protect me (mAM).

C6 O Lord who ended (virAma) the sins (agha) of jaya and vijaya (vijayAgha)!

Lord of Death (yama)! O Lord whose name (nAma) is cherished (lAlita) by sugrIva (ravija) and

O Lord zrI raghuvIra! O abode of Compassion! O Prince! Please protect me (mAM).

C7 O Lord whose Holy feet (caraNa) are praised (nuta) by this tyAgarAja! O Eternal Lord (nitya)! O Lord of virtues (suguNa) who bore (dhara) mandara - the king (rAja) of mountains (aga) (nityAga)! O Lord zrI raghuvIra! O abode of Compassion! O Prince! Please protect me (mAM).

Notes - General - The order of caraNas in the book of ATK is different. They are 1,6,2,3,4,5,7. C1 - tArA is the name of wife of vAli. C2 - makara haraNa - This may either refer to the episode of crocodile in gajEndra mOkSaM - where Lord viSNu saves the King of Elephants - gajEndra from the clutches of a crocodile or demon pAJcajana (conch demon) whom kRSNa killed (zrImad-bhAgavatam, Book 10, Chapter 45) and viSNu purANa, Book 5, Chapter 21 refer. This is referred in the kRti 'EmEmO teliyaka' rAga saurASTram - caraNa 5 (nauka caritram). Please visit website - http://www.sacred-texts.com/hin/vp/vp138.htm

C3 - makarAkSa - He is the son of khara. khara - dUSaNa and their army of 24 thousand warriors were slayed by zrI rAma singled handed in the daNDaka forest. makarAkSa was killed in the battle of laGka by zrI rAma. C4 - zaradhi mada haraNa - The reference here is to zrImad vAlmIki rAmAyaNa - yuddha kANDa where deciding to build cause-way across the ocean, zrI rAma prays to sAgara. But since he did not respond, zrI rAma gets annoyed and aims brahmAstra at the ocean (sAgara). Hurriedly, sAgara appears before him and enables building of cause-way on the ocean. C6 - jaya and vijaya - They were gate keepers in zrI vaikuNTa who were cursed by sanaka and other sages. They were born as hiraNyAkSa - hiraNyakazipu, rAvaNa - kumbhakarNa and kamsa - zizupAla. Lord viSNu redeemed them by taking avatAra for their sake. C6 - ravija yama lAlita - Both yama and sugrIva are the sons of Sun. Generally, zrI tyAgarAja uses 'ravija' to mean 'sugrIva'. However, it is not clear whether in this kRti, 'ravija yama lAlita' means 'the name cherished by sugrIva and yama' or 'the name cherished by yama - son of Sun'. In the book of TKG, only 'yama' is mentioned; however, in the book of TSV/AKG, both 'sugrIva' and 'yama' are mentioned. Any suggestions ??? C7 - aga rAja dhara - The episode referred to is the churning of ocean of milk when Lord viSNu took the avatara of a Tortoise (kUrma) and bore on his back the Mount mandara.

maravakarA-dEvagAndhAri

In the kRti 'maravakarA nava' - rAga dEvagAndhAri exhorts his mind never ever forget the Lord.

P maravakarA nava manmatha rUpuni

C1 nITO mellani mATO kannula tETO mari valuv(A)TO manasA (ma)

C2 kulukO pAvula gilukO kapurapu palukO cekkula taLukO manasA (ma)

C3 villO ghanTala ghallO sumamula illO sEvapu kollO manasA (ma)

C4 kElO uGgarAlO baGgar- (u)yyAlO centan(i)llAlO manasA (ma)

C5 zaramO kanak(A)mbaramO zrIkara- (y)uramO brOcu duramO manasA (ma)

C6 Ajanmamu hRd-rAjIvamutO pUjintura tyAgarAja nutuni manasA (ma)

Gist Do not forget the Lord who is the youthful cupid embodied. What a (an) graceful appearance; soft words; sparkle of eyes; and sway of fine garments! What a (an) graceful gait; jingling sound of the sandals; sweetness of speech like the smell of camphor; and sheen of cheeks! What a (an) bow; jingle of bells tied to the bow; house (full or made) of flowers; and abundance of service!

What a (an) hand(s); ring(s) in the fingers; golden swing; and wife who is always near him! What a (an) arrow(s); golden-hued garments; chest (where lakSmI resides) that causes prosperity; and the promptness in protecting his devotees! I shall worship throught my life the Lord who is praised by this tyAgarAja with the lotus of my heart.

Word-by-word Meaning

p Do not forget (maravakarA) the Lord who is of the form (rUpuni) of ever- youthful (nava) cupid (manmatha).

C1 What a (an) - graceful appearance (nITO)! soft (mellani) words (mATO)! sparkle (tETO) of eyes (kannulua)! and (mari) sway (ATa) of fine garments (valuva) (valuvATO)! O My Mind (manasA)! Do not forget the Lord who is of the form of ever- youthful cupid.

C2 What a (an) - graceful gait (kulukO)! jingling sound (gilukO) of the sandals (pAvula) (literally wooden shoes)! sweetness of speech (palukO) like the smell of camphor (kapurapu)! sheen (taLukO) of cheeks (cekkula)! O My Mind (manasA)! Do not forget the Lord who is of the form of ever- youthful cupid.

C3 What a (an) - bow (villO)! jingle (ghallO) of bells (ghantala) tied to the bow! house (illO) (full or made) of flowers (sumamulu) (sumamulayillO)! abundance (kollO) of service (sEvapu)!

youthful cupid. O My Mind (manasA)! Do not forget the Lord who is of the form of ever-

C4 What a (an) - hand(s) (kElO)! ring(s) (uGgarAlO) in the fingers! golden (baGgaru) swing (uyyAlO) (baGgaruyyAlO)! wife (illAIO) who is always near him (centanu) (centanillAIO)! O My Mind (manasA)! Do not forget the Lord who is of the form of ever- youthful cupid.

C5 What a (an) - arrow(s) (zaramO)! golden-hued (kanaka) garments (ambaramO) (kanakAmbaramO)! chest (uramO) (where lakSmI resides) that causes prosperity (zrIkara)! promptness (duramO) in protecting (brOcu) his devotees! O My Mind (manasA)! Do not forget the Lord who is of the form of ever- youthful cupid.

C6 I shall worship (pUjinturA) throught my life (Ajanmanu) the Lord who is praised (nutuni) by this tyAgarAja with the lotus (rAjIvamutO) of my heart (hRd) (hRdrAjIvamutO). O My Mind (manasA)! Do not forget the Lord who is of the form of ever- youthful cupid.

Notes C2 - pAvula - This has been translated as 'feet' in the books. However, 'pAvu' or 'pAvulu' do not mean 'feet', but 'wooden shoes' or 'sandals'. Any suggestions ??? C6 - hRdrAjIvamutO - The following verse from zivAnanda lahari by Adi zaMkarAcArya is relevant -

gabhIrE kAsArE vizati vijanE ghOravipinE vizAlE zailE ca bhramati kusumArthaM jaDamati: | samarpyaikaM cEtassarasija-mumAnAtha bhavatE sukhEnAvasthAtu jana iha na jAnAti kimahO || 9 |I

"Dull-witted man, wandering about for flowers (for Thy worship), goes to deep lotus lakes, to uninhabited dense forests and to high mountains. Lo! he does not know how to be happy in life by offering unto Thee, the Lord of umA, the unique lotus of his own heart." (Translation - Swami Tapasyananda)

bhajana sEya rAdA-aThANA

In the kRti 'bhajana sEya rAdA' - rAga aThANA, zrI tyAgarAja exhorts his mind to chant the name of zrI rAma which is the mantra even for the Trinity.

P bhajana sEya rAdA rAma

aja rudr(A)dulaku satatam- (A)tma mantramaina rAma (bhajana)

C1 karagu baGgAru valva kaTin(e)ntO merayaga ciru navvulu kala mogamunu cintiJci cintiJci (bhajana)

C2 aruN(A)bh(A)dharamunu surucira dant(A)vaLini merayu kapOla yugamunu niratamunanu talaci talaci (bhajana)

C3 bAguga mAnasa bhava sAgaramunanu tarimpa tyAgarAju manavini vini tArakmagu rAma nAma (bhajana)

Gist O My Mind! Why don't you chant the name of Lord rAma? Why don't you chant the (name) of Lord rAma which (the name) is always the personal mantra even for brahmA, Lord ziva and others? Contemplating repeatedly on the smiling face of the Lord, as garments of unalloyed gold shine well in his waist, why don't you chant the name of Lord rAma? Meditating again and again unceasingly on - the lips resembling the color of sky at early dawn, the splendid rows of teeth and His shining cheeks, why don't you chant the name of Lord rAma?

By heeding to the appeal of this tyAgarAja, why don't you chant well the name of Lord rAma which is the raft to cross the Ocean of Worldly Existence?

Word-by-word Meaning

P Why don't you (rAdA) chant (bhajana sEya) the name of Lord rAma?

A Why don't you chant the (name) of Lord rAma which (the name) is always (satatamu) the personal (Atma) (literally one's own) (satatamAtma) mantra (mantramaina) even for brahmA (aja), Lord ziva (rudra) and others (Adulaku) (rudrAdulaku)?

C1 Contemplating repeatedly (cintiJci cintiJci) on the smiling (ciru navvulu kala) face (mogamunu) of the Lord, as garments (valva) of unalloyed (karagu) gold (baGgAru) shine (merayaga) well (entO) (literally much) in his waist (kaTini) (kaTinentO), why don't you chant the name of Lord rAma?

C2 Meditating again and again (talaci talaci) unceasingly (niratamunanu) on - the lips (adharamunu) resembling (Abha) the color of sky at early dawn (aruNa) (aruNAbhAdharamunu), the splendid (surucira) rows (AvaLini) of teeth (danta) (dantAvaLini) and His shining (merayu) cheeks (kapOla yugamunu) (literally pair of cheeks), why don't you chant the name of Lord rAma?

C3 O My Mind (mAnasa)! By heeding (vini) to the appeal (manavini) of this tyAgarAja (tyAgarAju), why don't you chant well (bAguga) the name (nAma) of Lord rAma which is the raft (tArakamagu) to cross (tarimpa) the Ocean (sAgaramunu) of Worldly Existence (bhava)?

Notes - C1 - mogamunu - This is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, it is given as 'mukhamunu'. 'mogamu' is the telugu version of Sanskrit word 'mukhamu'. This needs to be checked. Any suggestions ???

bhajarE bhaja-kannaDa

In the kRti 'bhajarE bhaja mAnasa' - rAga kannaDa, zrI tyAgarAja urges his mind to chant the name of zrI rAma who is effulgent in his own heart.

P bhajarE bhaja mAnasa rAmaM

A aja mukha zuka vinutaM zubha caritaM (bhaja)

C1 nirmita lOkaM nirjita zOkaM pAlita muni janam-adhunA nRpa pAkaM (bhaja)

C2 zaGkara mitraM zyAmaLa gAtraM kiGkara jana gaNa tApa traya tam(O)mitraM (bhaja)

C3 bhU sama zAntaM bhUjA kAntaM vAram-akhiladaM tyAgarAja hRd-bhAntaM (bhaja)

Gist O My Mind! Do chant the names of zrI rAma - (a) the Lord praised by Gods beginning with brahmA and sage zuka; (b) the Lord with auspicious story or conduct to hear; (c) who established this Universe; (d) who has conquered sorrows; (e) who protected the hordes of sages; (f) who is now a prince; (g) the friend of Lord ziva; (h) whose body is of dark blue hue; (j) the enemy of darkness called the triad of miseries in respect of hordes of his servants and citizens; (k) who is tranquil like the Mother Earth; (1) the spouse of sItA; (m) who always bestows everything; (n) effulgent in the heart of this tyAgarAja.

Word-by-word Meaning

P O My Mind (mAnasa)! Do chant (bhajarE bhaja) the names of zrI rAma (rAmaM).

A O my mind! do chant the names of zrI rAma - the Lord praised (vinutaM) by Gods beginning with (mukha) brahmA (aja) and sage zuka; the Lord with auspicious (zubha) story or conduct (caritaM) to hear.

C1 O my mind! do chant the names of zrI rAma - who established (nirmita) this Universe (lOkaM); who has conquered (nirjita) sorrows (zOkaM); who protected (pAlita) the hordes (janaM) of sages (muni);

(nRpa). who is now (adhunA) (janamadhunA) a prince - child (pAkaM) of a King

C2 O my mind! do chant the names of zrI rAma - the friend (mitraM) of Lord ziva (zaGkara); whose body (gAtraM) is of dark blue hue (zyAmaLa); the enemy (amitraM) of darkness (tama:) (tamOmitraM) called the triad (traya) of miseries (tApa) in respect of hordes (gaNa) of his servants (kiGkara) and citizens (jana).

C3 O my mind! do chant the names of zrI rAma -

(bhU); who is tranquil (zAntaM) like (sama) (literally equal) the Mother Earth

the spouse (kAntaM) of sItA - Earth born (bhUjA); who always (vAraM) (literally at the appointed time) bestows (daM) everything (akhila) (akhiladaM); effulgent (bhAntaM) in the heart (hRt) (hRd-bhAntaM) of this tyAgarAja.

Notes - C2 - tApa traya - AdhyAtmika, Adhidaivika, Adhibhautika. C2 - tamOmitraM - As 'mitra' means 'Sun', it could be possible to interpret as 'Sun who dispells the darkness (tama). However, it is not clear whether sandhi rules permit such a bifurcation.

zrI raghuvara karuNAkara-dEvagAndhAri

the Lord to protect him. In the kRti 'zrI raghuvara karuNAkara' - rAga dEvagAndhAri, prays to

P zrI raghuvara karuNAkara nI pada cintanamE jIvanamu

A vAraNa rakSaka bhakta jan(A)gha nivAraNa san-mRdu bhASaNa sad-guNa (zrI)

C1 mAra mAra nuta nA manavini vinumA ramA ramaNa maravakurA sukumAra mA rasanamuna nI nAmamu mAru mAru palkanu daya sEyumu (zrI)

C2 vAri vAri maJciki tagin(a)TTu vAri vAri bhAgyamul(I)vA dEv(A)ri vArid(A)nila zambara jIv(A)ri vArij(A)sana janaka harE (zrI)

C3 rAja rAja vandita pada yuga dina rAja rAja nayana pAlit(A)mara rAja rAja pUjita zrI tyAga- rAja raja rAghava nanu brOvumu (zrI)

Gist O Merciful Lord zrI raghuvara! O Saviour of gajEndra! O Reliever of the sins of devotees! O Lord with very soft speech! O Virtuous Lord! O Lord praised by Lord ziva! O Beloved of lakSmI! O Handsome Youth! O Lord who is like the wind that blows away the cloud called enemies of celestials! O Lord Hari - Father of pradyumna and brahmA! O Lord whose feet are worshipped by Emperors! O Lord who has Sun and moon as eyes! O Protector of indra! O Lord worshipped by kings! O Lord of this tyAgarAja! O Lord rAghava! Contemplation on Your holy feet is my only livelihood. Please listen to my appeal; please do not forget me; please show grace so that Your names could be chanted repeatedly by my tongue. Isn't it that you bestow fruits according to each individual's merits? Please protect me.

Word-by-word Meaning

P O Merciful (karuNakara) Lord zrI raghuvara! Contemplation (cintanamE) on Your (nI) holy feet (pada) is my only livelihood (jIvanamu).

A O Saviour (rakSaka) of gajEndra - the elephant (vAraNa)! O Reliever (niVaraNa) of the sins (agha) of devotees (bhakta jana) (janAgha)! O Lord with very soft (san-mRdu) speech (bhASaNa)! O Virtuous (sad- guNa) Lord!

only livelihood. O Merciful Lord zrI raghuvara! Contemplation on Your holy feet is my

C1 O Lord praised (nuta) by Lord ziva - slayer (mAra) of cupid (mAra)! Please listen (vinumA) to my (nA) appeal (manavini); O Beloved (ramaNa) of lakSmI (ramA)! Please do not forget (maravakurA) me; O Handsome Youth (sukumAra)! Please show (sEyumu) grace (daya) so that Your (nI) names (nAmamu) could be chanted (palkanu) (literally uttered) repeatedly (mAru mAru) by my (mA) (literally in my) tongue (rasanamuna);

only livelihood. O Merciful Lord zrI raghuvara! Contemplation on Your holy feet is my

C2 Isn't it that you bestow (IvA) fruits (bhAgyamulu) (bhAgyamulIvA) (literally fortunes) according to (taginaTTu) each individual's (vAri vAri) merits (maJciki)? O Lord who is like the wind (anila) that blows away the cloud (vArida) (vAridAnila) called enemies (ari) of celestials (dEva) (dEvAri)! O Lord Hari (harE) - Father (janaka) of pradyumna - the enemy (ari) of life (jIva) (jIvAri) of demon zambara - and brahmA - seated (Asana) in lotus (vArija) (vArijAsana)!

only livelihood. O Merciful Lord zrI raghuvara! Contemplation on Your holy feet is my

C3 O Lord whose feet (pada yuga) are worshipped (vandita) by Emperors (rAja rAja)! O Lord who has Sun - Lord (rAja) of day (dina) - and moon (rAja) as eyes (nayana)! O Protector (pAlita) of indra - Lord (rAja) of celestials (amara) (pAlitAmara)! O Lord worshipped (pUjita) by kings (rAja)! O Lord (rAja) of this tyAgarAja! O Lord rAghava! Please protect (brOvumu) me (nanu);

only livelihood. O Merciful Lord zrI raghuvara! Contemplation on Your holy feet is my

Notes - General - This kRti is found only in the book of TKG. C2 - zambara jIvAri - Demon zambara was killed by - pradyumna - (son of kRSNa) - also known as kAmadEva (cupid reborn). For more details, please visit the site - http://www.mythfolklore.net/india/encyclopedia/pradyumna.htm

uyyAlalUgavayya-nIlAmbari

lullaby for the Lord. In the kRti 'uyyAlalUgavayya' - rAga nIlAmbari, zrI tyAgarAja sings

P uyyAlal(U)gavayya zrI rAma

A sayyATa pATal(a)nu sat-sArvabhauma (uyyAla)

C1 kamalaj(A)d(y)akhila surulu ninu kolva vimalulaina mun(I)ndrulu dhyAnimpa kamanIya bhAgavatulu guNa kIrtanamula(n)AlApambulu sEyaga (uyyAla)

C2 nArad(A)dulu merayucu nutiyimpa sAramulu bAga vinucu ninu nammu vArala sadA brOcucu vEda sAra sabhalanu jUcucu zrI rAma (uyyAla)

C3 nava mOhan(A)Ggulaina sura satulu vivaramuga pADaga nA bhAgyamA navaratna maNTapamuna tyAgarAja vinut(A)kRti pUnina zrI rAma (uyyAla)

Gist O Lord zrI rAma! O The True OverLord of the Universe! O My fortune! O Lord who has donned the form as the One praised by this tyAgarAja!

May You swing as I rockYou in the cradle. May You swing as I rock You in the cradle called playful songs. 1. (a) As brahmA and all other celestials serve You, (b) as pure minded great sages meditate on You, and (c) as great devotees perform exposition of songs of your lovable qualities, may You swing as I rock You in the cradle. 2. (a) As nArada and others, shining brightly, praise you, (b) hearing attentively the essence of their praise, (c) protecting always those who believe in You, and (d) watching the assembly propounding the essence of vEda, may You swing as I rock you in the cradle. As youthful charming-limbed celestial damsels sing in detail, may You swing as I rock you in the cradle in the shrine studded with precious stones.

Word-by-word Meaning

P O Lord (ayya) zrI rAma! May You swing (Ugu) as I rockYou in the cradle (uyyAlala) (uyyAlalUgavayya).

A O The True (sat) OverLord of the Universe (sArvabhauma)! O Lord zrI rAma! May You swing as I rock You in the cradle called (anu) playful (sayyATa) songs (pATalu) (pATalanu).

C1 As brahmA (kamalaja) and (Adi) all other (akhila) (kamalajAdyakhila) celestials (surulu) serve (kolva) You (ninu), as pure minded (vimalulaina) great (indrulu) (literally chief) sages (muni) (munIndrulu) meditate (dhyAnimpa) on You, and as great devotees (bhAgavatulu) perform (sEyaga) exposition (AlApambulu) of songs (kIrtanamulanu) (kIrtanamulunAlApambulu) of your lovable (kamanIya) qualities (guNa), O Lord zrI rAma! may You swing as I rockYou in the cradle.

C2 As nArada and others (Adulu) (nAradAdulu), shining brightly (merayucu), praise you (nutiyimpa), hearing (vinucu) attentively (bAga) the essence (sAramulu) of their praise,

in You (ninu), and protecting (brOcucu) always (sadA) those who (vArala) believe (nammu)

(sAra) of vEda, watching (jUcucu) the assembly (sabhalanu) (propounding) the essence

O Lord zrI rAma! may You swing as I rock you in the cradle.

C3 O My (nA) fortune (bhagyamA)! as youthful (nava) charming (mOhana) limbed (aGgulaina) (mOhanAGgulaina) celestial (sura) damsels (satulu) sing (pADaga) in detail (vivaramuga), O Lord zrI rAma who has donned (pUnina) the form (Akriti) as the One praised (vinuta) (vinutAkriti) by this tyAgarAja! may You swing as I rock you in the cradle in the shrine (maNTapamuna) studded with precious stones (navaratna).

Notes - P - zrI rAma - this word is not available in the books of CR and ATK. This needs to be checked. Any suggestions ???

lAliyUgavE-nIlAmbari

In the kRti 'lAliyUgavE mApAli' - rAga nIlAmbari, zrI tyAgarAja sings lullaby to the Lord.

p lAli(y)UgavE mApAli daivamA

A lAli(y)UgavE nunu gAli tiNDi pAnpu paini (lAli)

C pammina vEDuka mIra tammulatOnu kammani viDem(o)sagu(y)A janak(A)tmajatOnu bomma dEvara taNDri bhUm(I)zula tODanu sammatamuna tyAgarAju sannuti sEyaga (lAli)

Gist O Our Lord! O Father of Lord brahmA! May You swing to the lullaby on the soft bed of zESa As this tyAgarAja extols You whole-heartedly, may You swing to the lullaby (a) along with Your Younger brothers with great display of jokes, (b) along with that sItA who offers fragrant betel leaves, and (c) along with the kings.

Word-by-word Meaning

P O Our (mApAli) Lord (daivamA)! May You swing (UgavE) to the lullaby (lAli) (lAliyUgavE).

A May You swing (UgavE) to the lullaby (lAli) (lAliyUgavE) on (paini) the soft (nunu) bed (pAnpu) of zESa - one who eats (tiNDi) air (gAli). O Our Lord! may You swing to the lullaby.

C O Father (taNDri) of Lord (dEvara) brahmA (bomma)! as this tyAgarAja extols (sannuti sEyaga) You whole-heartedly (sammatamuna), may You swing to the lullaby - along with Your Younger brothers (tammulatOnu) with great (mIra) display (pammina) of jokes (vEDuka), along with that (A) sItA - mind-born (Atmaja) of King janaka (janakAtmajatOnu) who offers (osagu) fragrant (kammani) betel leaves (viDemu) (viDemosaguyA), and

(bhUmIzula). along with (tODanu) the kings - lords (Izulu) of earth (bhUmi)

Notes - P - In the book of TSV/AKG, word 'rAma' is given at the end of pallavi - after 'daivamA'. This needs to be checked. Any suggestions ??? A - tiNDi - In the book of TKG, this is given as 'diNDi'. However, in the book of CR and ATK, this is given as 'diNDu' meaning 'pillow'. As the meaning taken is 'AdizESa', 'tiNDi' is the appropriate word. Any suggestions ??? C - In the book of CR, the caraNa are split as two caraNas - first two lines as first caraNa, and second two lines as second caraNa. This needs to be checked. Any suggestions ???

zrI rAma rAma rAma-nIlAmbari

In the kRti 'zrI rAma rAma rAma' - rAga nIlAmbari, zrI tyAgrAja sings the praise of the Lord as he puts Him to sleep.

P zrI rAma rAma rAma zrI mAnas(A)bdhi sOma

nArAyaN(A)pta kAma naLin(A)kSa pavvaLiJcu (zrI)

C1 pallav(A)dhara varENya pAp(E)bha siMha dhanya mallikA talpam(a)ndu mAdhava pavvaLiJcu (zrI)

C2 dhArA dhar(A)bha dEha tAr(A)dhip(A)nana sadA nI rAka kOri(y)uNTi zrI rama pavvaliJcu (zri)

C3 janaka rAj(i)NTa puTTi jAnakI ceTTa paTTi kanakamau suraTi paTTi kAcinadi pavvaliJcu (zrI)

C4 varNimpa taramu kAni svarNambu mEnu sItA pUrNamau bhaktitOnu pUjiJcu pavvaliJcu (zrI)

C5 Azug(A)zana su-zayana ambhOja patra nayana AzatO tyAgarAju arciJca pavvaliJcu (zrI)

Gist O Lord zrI rAma! rAma! rAma! O Lord nArAyaNa - the Moon of ocean of the mind of lakSmI! O Lord who has realized all desires! O Lotus Eyed! may you lie down. O Excellent Lord with blossom like lips! O Lion against elephant(s) of sins! O the Auspicious one! O Lord mAdhava! may You lie down on the bed of jasmine flowers. O Lord whose body is splendrous like rain-cloud! O Moon Faced! O Lord zrI rAma! I have always been desiring Your arrival; may You lie down. Having born in the family of King janaka and having married You, jAnaki is now waiting on You holding a golden fan in her hand; may you lie down. sIta - the brilliance of whose golden-hued body is beyond description, is worshipping You with total devotion; may you lie down. O Lord reclining nicely on the couch of zESa! O Lotus petal Eyed! may you lie down as this tyAgarAja very fondly worships You.

Word-by-word Meaning

P O Lord zrI rAma! rAma! rAma! O Lord nArAyaNa - the Moon (sOma) of ocean (abdhi) of the mind (mAnasa) of lakSmI (zrI)! O Lord who has realized (Apta) all desires (kAma)! O Lotus (naLina) Eyed (akSa) (naLinAkSa)! May you lie down (pavvaliJcu).

C1 O Excellent (varENya) Lord with blossom (pallava) like lips (adhara) (pallavAdhara) ! O Lion (siMha) against elephant(s) (ibha) of sins (pApa) (pApEbha)! O the Auspicious one (dhanya)! O Lord mAdhava! May You lie down (pavvaliJcu) on (andu) the bed (talpamu) (talpamandu) of jasmine (mallikA) flowers;

O Lord zrI rAma! rAma! rAma! O Lord nArAyaNa - the Moon of ocean of the mind of lakSmI! O Lord who has realised all desires! O Lord of Lotus Eyed! May you lie down.

C2 O Lord who has body (dEha) with the splendour (Abha) of rain-cloud (dhArA dhara) (dharAbha)! O Moon - Lord (adhipa) of stars (tArA) - Faced (Anana) (tArAdhipAnana)! O Lord zrI rAma! I have always (sadA) been desiring (kOriyuNTi) Your (nI) arrival (rAka). May You lie down (pavvaliJcu). O Lord zrI rAma! rAma! rAma! O Lord nArAyaNa - the Moon of ocean of the mind of lakSmI! O Lord who has realized all desires! O Lord of Lotus Eyed! May you lie down.

C3 Having born (puTTi) in the family (iNTa) (literally house) of King (rAju) (rAjiNTa) janaka and having married (ceTTa paTTi) (literally take hand) You, jAnaki is now waiting (kAcinadi) on You holding (paTTi) a golden (kanakamau) fan (suraTi) in her hand; May you lie down (pavvaliJcu); O Lord zrI rAma! rAma! rAma! O Lord nArAyaNa - the Moon of ocean of the mind of lakSmI! O Lord who has realized all desires! O Lord of Lotus Eyed! May you lie down.

C4 sIta - the brilliance of whose golden-hued (svarNambu) body (mEnu) is beyond (taramu kAni) description (varNimpa), is worshipping (pUjiJcu) You with total (pUrNamau) devotion (bhakti) (bhaktitOnu); may you lie down (pavvaliJcu). O Lord zrI rAma! rAma! rAma! O Lord nArAyaNa - the Moon of ocean of the mind of lakSmI! O Lord who has realized all desires! O Lord of Lotus Eyed! May you lie down.

C5 O Lord reclining nicely (su-zayana) on the couch of zESa - the wind (Azuga) eater (azana) (AzugAzana)! O Lotus (ambhOja) petal (patra) Eyed (nayana)! may you lie down (pavvaliJcu) as this tyAgarAja (tyAgarAju) very fondly (AzatO) worships (arciJca) You; O Lord zrI rAma! rAma! rAma! O Lord nArAyaNa - the Moon of ocean of the mind of lakSmI! O Lord who has realized all desires! O Lord of Lotus Eyed! May you lie down.

Notes - General - In the books of CR, ATK, the rAga of the kRti is given as 'gOpikA vasantaM'. In the book of TSV/AKG, the alternative rAga given is 'gOpikA vasantaM'. This needs to be checked. Any suggestions ??? P - Apta kAma - Realized one's ambition - For the meaning of the word, please refer to the following verse from zrImad-bhAgavataM, Book 10, Chapter 32 -

bhajatO(a)pi na vai kEcid bhajntyabhata: kRta: | AtmArAmA hyAptakAmA akRtajnA gurudruha: | | 19 |

"Some indeed do not love even those that love them, much less those that do not love them. They are either sages revelling in their own self or those who have realized their ambition or dullards or ungrateful people."

C5 - arciJca - This is how it is given in the books of TKG. However, in the books of TSV/AKG and CR, it is given as 'arciJcu'. However, the meaning derived is that of 'arciJca'. Therefore, 'arciJca' has been adopted. This needs to be checked. Any suggestions ???

telisi rAma-pUrNacandrika In the kRti 'telisi rAma cintanatO' - rAga pUrNacandrika, zrI tyAgarAja urges his mind to concentrate on the true meaning while singing Lord's praise.

P telisi rAma cintanatO nAmamu sEyavE O manasA

A talapul(a)nni nilipi nimiSam(ai)na tAraka rUpuni nija tatvamulanu (telisi)

C1 rAmA(y)ana capal(A)kSula pEru kAm(A)dula pOru vAru vEru rAmA(y)ana brahmamunaku pEru A mAnava janan(A)rtulu tIru (telisi)

C2 arkam(a)nucu jilleDu taru pEru markaTa buddhul(e)TTu tIru arkuD(a)nucu bhAskaruniki pEru kutarkam(a)neDu andhakAramu tIru (telisi)

C3 ajam(a)nucu mESamunaku pEru nija kOrikal(E)lAg(I)DEru ajuD(a)ni vAg(I)zvaruniki pEru vijayamu kalgunu tyAgarAja nutuni (telisi)

Gist O My Mind! Chant the names of the Lord understanding (the meanings) and only with the thought of Lord zrI rAma - praised by this tyAgarAja. O My Mind! Chant the names of Lord zrI rAma, understanding the true significance of the Lord of the form of one who carries across the ocean of Worldly Existence, by ceasing all (other) thoughts at least for the duration of winking of eyelids (or for a minute), and with only the thought of the Lord. A fickle eyed woman is also called 'rAmA'; those who fight lust or desire etc. are different (from the ones who bring to mind the form of woman when chanting the name of 'rAmA'). 'rAmA', is the name of Supreme Lord; (when chanting the name 'rAmA' if the the holy form of Supreme Lord comes to mind) the miseries of birth (and death) of those people will come to end. The Milk-weed plant is called 'arka'; (when chanting name 'arka', if milk- weed plant comes to mind) how the monkey mentality will come to an end? the Sun is also called 'arka'; (When chanting the name 'arka' if Sun comes to mind), the darkness called fallacious arguments (sophistry) will come to an end. The he-goat is called 'aja'; (when chanting the name 'aja' if he-goat comes to mind) how the true aspirations will come to fruition? Lord brahmA - Consort of sarasvati is also called 'aja'; (When chanting the name 'aja', if the form of Lord brahmA comes to mind) one will attain success.

Word-by-word Meaning

P O My Mind (manasA)! Chant the names (nAmamu sEyavE) of the Lord

Lord zrI rAma. understanding (telisi) (the meanings) and only with the thought (cintanatO) of

A O My Mind! Chant the names of Lord zrI rAma - understanding the true (nija) significance (tatvamulanu) of the Lord of the form (rUpuni) of one who carries across (tAraka) the ocean of Worldly Existence,

by ceasing (nilipi) all (anni) (other) thoughts (talapulu) (talapulanni) at least (aina) for the duration of winking of eyelids (nimiSamu) (nimiSamaina) (or for a minute), and with only the thought of the Lord.

C1 If one utters (ana) 'rAmA' (rAmAyana), it is the name (pEru) of a fickle (capala) eyed (akSula) (capalAkSula) woman also; those who fight (pOruvAru) lust or desire (kAma) etc. (Adula) (kAmAdula) are different (vEru) (from the ones who bring to mind the form of woman when chanting the name of 'rAmA'); If one utters (ana) 'rAmA' (rAmAyana), it is also the name (pEru) of Supreme Lord (brahmamu) (brahmamunaku); (when chanting the name 'rAmA if the the holy form of Supreme Lord comes to mind) the miseries (Artulu) of birth (janana) (jananArtulu) (and death) of those (A) people (mAnava) will come to end (tIru); O My Mind! Chant the names of Lord understanding the meanings and with only the thought of the Lord zrI rAma.

C2 The Milk-weed (jilleDu) plant (taru) is (anucu) called (pEru) 'arka' (arkamu) (arkamanucu); (when chanting name 'arka', if milk-weed comes to mind) how (eTTu) the monkey (buddhuleTTu) will come to an end (tIru)? (markaTa) mentality (buddhulu)

the Sun (bhAskaruDu) (bhAskaruniki) is (anucu) also called (pEru) 'arka' (arkuDu) (arkuDanucu); (When chanting the name 'arka' if Sun comes to mind), the darkness (andhakAramu) called (aneDu) fallacious arguments (sophistry) (kutarkamu) (kutarkamaneDu) will come to an end (tIru); O My Mind! Chant the names of Lord understanding the meanings and with only the thought of the Lord zrI rAma.

C3 The he-goat (mESamu) (mESamunaku) is (anucu) called (pEru) 'aja' (ajamu) (ajamanucu); (when chanting the name 'aja' if he-goat comes to mind) how (ElAgu) the true (nija) aspirations (kOrikalu) will come to fruition (IDEru) (kOrikalElAgIDEru)? Lord brahmA - Consort (Izvara) of sarasvati (vAk) (vAgIzvaruniki) is (ani) also called (pEru) 'aja' (ajuDu) (ajuDani); (When chanting the name 'aja', if the form of Lord brahmA comes to mind) one will attain (kalgunu) success (vijayamu); O My Mind! Chant the names of Lord understanding the meanings and with only the thought of the Lord zrI rAma - praised (nutuni) by this tyAgarAja.

Notes - C1 - rAmayana - the two occurrences of this word is as given in all the books. However, considering the endings given in other caraNams 'anucu', this also should be 'ani' - 'rAmAyani'. This needs to be checked. Any suggestions ??? C1 - pOru vAru vEru - this is how it is given in all the books other than that of TKG, wherein it is given as 'pOru vAru vIru'. The word 'pOru' generally means "fight'. Therefore, 'vIru' does not seem to be appropriate. This needs to be checked. Any suggestions ??? C1 - kAmAdula - kAma, krOdha, lObha, mOha, mada, mAtsarya. C2 - jilleDu taru - 'calotropis gigantea' which is called 'erukku' in tamizh.

zrI rAma rAma jagadAtma-pUrNacandrika

In the kRti 'zrIrAma rAma jagadAtmarAma' - rAga pUrNacandrika, zrI tyAgarAja sings praises of the Lord as paramAtma.

P zrI rAma rAma jagad(A)tma rAma zrI rAma raghurAma pAhi paramAtma

C1 jyOtirmay(A)khaNDa rUpa rAma bhUt(E)za vinut(A)pahRta bhakta tApa (zrI)

C2 sarva grah(A)dhAra bhUta rAma gIrvANa muni vandya sujan(E)STa dAta (zrI)

C3 yOgi jana hRda(y)Abja mitra rAma bhOgi zAyi ghRNA rasa pUrNa nEtra (zrI)

C4 zrI dAnta zAnta nirvana phalada vEdAnta vEdy(A)vanI-sura trANa (zrI)

C5 tvAM vinA n(A)nyatra jAnE rAma tvAM vinA kO gatir-jAnakI jAnE (zrI)

C6 dhIra bhava sAgar(O)ttaraNa rAma sAratara zrI tyAgarAja nuta caraNa (zrI)

Gist O Lord zrI rAma - the Indweller of (everything in) the Universe! O Lord raghurAma! O Supreme Lord! O Lord rAma - the effulgent undifferentiated universal form! O Lord praised by ziva! O Remover of the sufferings of devotees! O Lord rAma - the supporting principle of all planets! O Lord worshipped by sage bRhaspati! O Dispenser of the desires of virtuous persons! O Lord rAma - the Sun who blossoms the lotus of the heart of ascetics! O Lord reclining on zESa! O Lord whose eyes are brimming with the essence of compassion! O Lord who bestows emancipation to those tranquil and blessed ascetics! O Lord who is the (real) knower of vEdAnta (philosophy)! O Protector of brahmaNas! O the Brave One! O Lord rAma who enables crossing the ocean of Worldly Existence! O The Excellent One! O Lord whose feet is praised by this tyAgarAja! I do not know anything other than You; what would be my fate without You, only Mother jAnakI might be knowing. Deign to protect me.

Word-by-word Meaning

P O Lord zrI rAma! O Lord rAma! O Lord rAma - the Indweller (Atma) of (everything in) the Universe (jagat) (jagadAtma)! O Lord zrI rAma! O Lord raghurAma! O Supreme Lord (paramAtma)! Deign to protect (pAhi) me.

O Lord rAma - the effulgent (jyOtirmaya) undifferentiated (akhaNDa) (jyOtirmayAkhaNDa) universal form (rUpa)! C1

O Lord praised (vinuta) by ziva - Lord (Iza) of elements (bhUta) (bhUtEza)! O Remover (apahRta) (vinutApahRta) of the sufferings (tApa) of devotees (bhakta)! O Lord zrI rAma! O Lord rAma! O Lord rAma - the Indweller of (everything in) the Universe! O Lord zrI rAma! O Lord raghurAma! O Supreme Lord! Deign to protect me.

C2 O Lord rAma - the supporting (AdhAra) principle (bhUta) (literally element) of all (sarva) planets (graha) (grahAdhAra)! O Lord worshipped (vandya) by sage (muni) bRhaspati -preceptor of celestials (gIrvANa)! O Dispenser (dAta) of the desires (iSTa) of virtuous persons (sujana) (sujanESTa)! O Lord zrI rAma! O Lord rAma! O Lord rAma - the Indweller of (everything in) the Universe! O Lord zrI rAma! O Lord raghurAma! O Supreme Lord! Deign to protect me.

C3 O Lord rAma - the Sun (mitra) who blossoms the lotus (abja) of the heart (hRdaya) (hRdayAbja) of ascetics (yOgi jana)! O Lord reclining (zAyi) on zESa - the snake (bhOgi)! O Lord whose eyes (nEtra) are brimming (pUrNa) with the essence (rasa) of compassion (ghRnA)! O Lord zrI rAma! O Lord rAma! O Lord rAma - the Indweller of (everything in) the Universe! O Lord zrI rAma! O Lord raghurAma! O Supreme Lord! Deign to protect me.

O Lord who bestows (phalada) (literally giving fruits of) emancipation (nirvaNa) to those tranquil (zAnta) and blessed (zrI) ascetics (dAnta) (literally C4

restrained)! O Lord who is the (real) knower (vEdya) of vEdAnta (philosophy)! O Protector (trANa) of brahmaNas (avanI-sura) (vEdyAvanI)! O Lord zrI rAma! O Lord rAma! O Lord rAma - the Indweller of (everything in) the Universe! O Lord zrI rAma! O Lord raghurAma! O Supreme Lord! Deign to protect me.

other than (vinA) You (tvAM); C5 O Lord rAma! I do not (na) know (jAnE) anything (anyatra) (nAnyatra)

what (kO) would be my fate (gati:) without (vinA) You (tvAM), only Mother jAnakI (kOgatirjAnakI) might be knowing (jAnE). O Lord zrI rAma! O Lord rAma! O Lord rAma - the Indweller of (everything in) the Universe! O Lord zrI rAma! O Lord raghurAma! O Supreme Lord! Deign to protect me.

C6 O the Brave (dhIra) One! O Lord rAma who enables crossing (ut-taraNa) the ocean (sAgara) (sAgarOttaraNa) of Worldly Existence (bhava)! O The Excellent One (sAratara)! O Lord whose feet (caraNa) is praised (nuta) by this tyAgarAja (zrI tyAgarAja)! O Lord zrI rAma! O Lord rAma! O Lord rAma - the Indweller of (everything in) the Universe! O Lord zrI rAma! O Lord raghurAma! O Supreme Lord! Deign to protect me.

Notes - C1 - bhUta - five elements - space, air, fire, water, earth. C3 - ghRNA - this is how it is given in all the books other than that of TSV/AKG, wherein it is given as 'karuNA'. This needs to be checked. Any suggestions ??? C4 - zrIdAnta zAnta nirvANa phalada - This is how it is given in all the books. There is some doubt about word 'zrI dAnta'; though this has been translated as blessed ascetics in keeping with what is given in the books, this is not very satisfactory. Can this be broken as 'zrIda' - bestower of prosperity; 'anta' - the end; 'zAnta' - the supremely tranquil; and 'nirvANa phalada' - bestower of fruit called emancipation. Any suggestions ??? C5 - jAnakI jAnE - In the books referred, this has been translated as 'sItA nAyaka'. In my humble opinion, there is no such word. Any suggestions ??? C6 - uttaraNa - In the books of CR and aTK it is given as 'uttaraNI'. This needs to be checked. Any suggestions ???

10kAvana catura-bEgaDa

In the kRti '1OkAvana catura' - rAga bEgaDa, zrI tyAgaraja sings praises of Lord and says that he is at the mercy of Lord's Lotus Feet.

P 1Ok(A)vana catura pAhi mAM

sAkEt(A)dhipa sarasa guN(A)pramEya sarasij(A)sana sanandana vandit(A)Gghri yuga pada nirjita muni zApa (IOkA)

C1 rAk(A)bja mukha parAkA centaku rAka tanak(O)rva taramA pAk(A)ri vinuta nIk(A)siJciti gAka nEn(a)nyam(e)Jcanu nIdu vADan(a)yya rAmayya (lOkA)

C2 nIl(A)kRti kala nI lAvaNyamun- (I)lAg(a)ni kanipimpavE bAl(A)rk(A)bha su- cEl(A)vRta nann(E)lukona manasu rAd(i)ka tALa jAla nyAyamA rAma (1OkA)

C3 cEp(A)diga padi rUpAlanu konu cAp(A)laGkRta sundara avanip(A)dbhutamagu nI pAdamu gati zrI patE varada pAlita tyAgarAja sArvabhaum(A)khila (IOkA)

Gist O Expert in protecting entire Worlds! O Lord of ayOdhyA! O Immeasurable Lord with nice qualities! O Lord whose feet are worshiped by brahmA and sage sandandana! O Lord who removed by His feet the curse pronounced by sage (gautama) on ahalya! O Full-moon faced! O Lord praised by indra! O Lord zrI rAma! O Lord with splendour of rising Sun! O Lord Adorned in fine raiments! O Handsome Lord decorated with bow who assumed ten forms beginning with matsya! O King! O Spouse of lakSmI! O Lord who bestows boons! O Protector of this tyAgarAja! O Over-Lord of the Universe! Why this unconcern? Will it is be possible for me to forbear without Your coming near me? I desired for you and I shall not think of anything else; I am Your's only. Deign to show me that this is how the beauty of Your dark-blue-hued

is it justified? figure is; You would not condescend to govern me; I am unable to bear any more!

Your wonderful feet are my refuge; Please protect me too.

Word-by-word Meaning

P O Expert (catura) in protecting (avana) the Worlds (lOka) (IOkAvana)! please protect (pAhi) me (mAM).

A O Lord (adhipa) of ayOdhyA (sAkEta) (sAkEtAdhipa)! O Immeasurable (apramEya) Lord with nice (sarasa) qualities (guNa) (sarasaguNApramEya)! O Lord whose feet (aGghri yuga) are worshiped (vandita) (vanditAGghri) by brahmA - seated (Asana) in Lotus (sarasija) (sarasijAsana) and sage sandandana!

O Lord who removed (nirjita) (literally conquered) by His feet (pada) the curse (zApa) pronounced by sage (gautama) (muni) on ahalya! O Expert in protecting the Worlds! please protect me.

C1 O Full-moon (rAka abja) (rAkAbja) faced (mukha)! Why this unconcern (parAkA)? Will it is be possible (taramA) for me (tanaku) to forbear (Orva) (tanakOrva) without Your coming (rAka) near (centaku) me? O Lord praised (vinuta) by indra - enemy (ari) of demon pAka! I desired (AsiJciti) for you (nIku) (nIkAsiJciti) and (gAka) I (nEnu) shall not think (eJcanu) of anything else (anyamu) (nEnanyameJcanu); O Lord (ayya) zrI rAma (rAmayya)! I am (vADanu) (vADanayya) your's (nIdu) only; O Expert in protecting the Worlds! please protect me.

C2 Deign to show (kanipimpavE) me that (ani) this is how (IlAgu) the beauty (lAvaNyamunu) (lAvaNyamunIlAgani) of (kala) your (nI) dark-blue-hued (nlla) figure (AkRti) (nIlAkRti) is; O Lord with splendour (Abha) of rising (bAla) Sun (arka) (bAlArkAbha)! O Lord Adorned (AvRta) in fine raiments (su-cEla) (su-cElAvRta)! You would not condescend (manasu rAdu) to govern (Elukona) me (nannu) (nannElukona); I am unable (jAla) to bear (tALa) any more (ika) (rAdika)! O Lord rAma! is it justified (nyAyamA)? O Expert in protecting the Worlds; please protect me.

C3 O Handsome Lord (sundara) decorated (alaGkRta) with bow (cApa) (cApAlaGkRta) who assumed (konu) ten (padi) forms (rUpAlanu) beginning with (Adiga) matsya - fish (cEpa) (cEpAdiga)! O King - Lord (pa) of Earth (avanI)! Your (nI) wonderful (adbhutamagu) (avanIpAdbhutamagu) feet (pAdamu) are my refuge (gati); O Spouse (pati) (patE) of lakSmI (zrI)! O Lord who bestows boons (varada)! O Protector (pAlita) of this tyAgarAja! O Over-Lord (sArvabhauma) of the Universe! O Expert in protecting the entire (akhila) (sArvabhaumAkhila) Worlds; please protect me too.

Notes - C1 - rAka abja - 'abja' generally means 'lotus'. However, in the present context, 'abja' would mean 'moon' - which is also water-born like lotus. C1 - nIkAsiJciti - this is how it is given in all the books other than that of TKG, wherein it is given as 'nIkAziJciti'. This needs to be checked. Any suggestions ??? C1 - rAmayya - the ending word of the caraNa is given as 'rAmayya' in all the books other than that of TKG, wherein it is given as 'rAma'. This needs to be checked. Any suggestions ??? pAkAri - The episode relates to amRta mantana (churning of the milk- ocean for nectar). After the nectar was given to dEvas only, a fight broke out between dEvas and asuras. In the battle indra killed the asura pAka. (zrImad bhAgavatam - Book 8 : 10). pAkAri vinuta - refers to stuti of indra praising Lord kRSNa after gOvardhana episode. zrImad bhAgavatam - Book 10:27

vAsudEva vara guNa-bilahari

praises of the the Lord. In the kRti 'vAsudEva vara guNa' - rAga bilahari, zrI tyAgarAja sings

P vAsudEva vara guNa mAm(a)va

A vAsava hRdaya nivAsa cid-vilAsa (vAsudEva)

C1 sAgara zayana bhava sAgara tAraka (vAsudEva)

C2 nIraja nayana ghana nIla sujana pAla (vAsudEva)

C3 bhAgavata priya tyAgarAj(A)rcita (vAsudEva)

Gist O Lord vAsudEva of Excellent qualities! O Lord abiding in the heart of indra! O Lord effulgent as Pure Consciousness or in the intellect! O Lord reclining in the Ocean of Milk! O Lord who enables crossing over the Ocean of Worldly Existence! O Lotus eyed! O dark-blue hued like rain cloud! O protector of virtuous people! O Lord who is dear to great devotees! O Lord worshipped by this tyAgarAja! Deign to protect me.

Word-by-word Meaning

P O Lord vAsudEva (literally Indwelling Lord) of Excellent (vara) qualities (guNa)! Deign to protect (ava) me (mAM) (mAmava).

A O Lord abiding (nivAasa) in the heart (hRdaya) of indra (vAsava)! O Lord effulgent (vilAsa) as Pure Consciousness or in the intellect (cit) (cidvilAsa)! O Lord vAsudEva of Excellent qualities! Deign to protect me.

C1 O Lord reclining (zayana) in the Ocean (sAgara) of Milk! O Lord who enables crossing over (tAraka) the Ocean (sAgara) of Worldly Existence (bhava)! O Lord vAsudEva of Excellent qualities! Deign to protect me.

C2 O Lotus (nIraja) eyed (nayana)! O dark-blue hued (nIla) like rain cloud (ghana)! O protector (pAla) of virtuous people (sujana)! O Lord vAsudEva of Excellent qualities! Deign to protect me.

C3 O Lord who is dear (priya) to great devotees (bhAgavata)! O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! O Lord vAsudEva of Excellent qualities! Deign to protect me.

lakSaNamulu-zuddhasAvEri

In the kRti 'lakSaNamulu gala' - rAga zuddha sAvEri, zrI tyAgarAja calls on devotees to join him in worshipping the Lord.

P lakSaNamulu kala rAmuniki pradakSiNam(o)narintumu rArE

A kukSini brahm(A)NDambul(u)nna(v)aTa vicakSuNuD(a)Ta dIkSA guruD(a)Ta zubha (lakSaNa)

C lakSaNa lakSyamu kala zrutulaku

pratyakSamb(au)naTa zikSapaDi sabhanu meppiJcu bhakta rakSakuND(au)naTa akSarasthul(ai)na bhajana parulakE antaraGguD(au)naTa sAkSiyai velayu tyAgarAja pakSakuD(au)naTa muppadi reNDu (lakSaNa)

Gist Come, let us perform circumambulation of Lord zrI rAma - endowed with auspicious qualities. It is said that - (a) there are many universes in His stomach; (b) He is a connoisseur or discriminating; (c) He is the preceptor who initiates his devotees. It is said that - (a) He shall be directly perceivable to those well-versed in vEdas who know definitions and aim (of mahAvAkyas); (b) He shall be the protector of those devotees who, being erudite bring fame to the assembly; (c) He shall be perceivable in oneself only to those who are dedicated to chanting names being established in Imperishable brahman; (d) He shall be always taking the side of this tyAgarAja. Come, let us perform circumambulation of Lord zrI rAma - one who shines as a mere witness and endowed with the thirty-two auspicious body marks (characteristics).

Word-by-word Meaning

P Come (rArE), let us perform (onarintumu) circumambulation (pradakSiNamu) (pradakSiNamonarintumu) of Lord zrI rAma (rAmuniki) endowed (kala) with qualities (lakSaNamulu).

A It is said (aTa) that there are (unna) many universes (brahmANDambulu) (brahmANDamulunnavaTa) in His stomach (kukSini); it is said (aTa) that He is a connoisseur or discriminating (vicakSuNuDu) (vicakSuNuDaTa); it is said (aTa) that He is the preceptor (guruDu) (guruDaTa) who initiates (dIkSA) his devotees. Come, let us perform circumambulation of Lord zrI rAma - endowed with auspicious (zubha) qualities.

C It is said that He shall be (aunaTa) directly perceivable (pratyakSambu) (pratyakSambaunaTa) to those well-versed in vEdas (zrutulaku) who know (kala) (literally have) definitions (lakSaNa) and aim (lakSyamu) (of mahAvAkyas); it is said that He shall be (aunaTa) the protector (rakSakuNDu) (rakSakuNDaunaTa) of those devotees (bhakta) who, being erudite (zikSapadi) bring fame (meppiJcu) to the assembly (sabhanu); it is said that He shall be (aunaTa) perceivable in oneself (antaraGguDu) (antaraGguDaunaTa) only to those who are dedicated (parulakE) to chanting names (bhajana) being (aina) established in Imperishable brahman (akSarathulu) (akSarasthulaina); it is said that He shall be (aunaTa) always taking the side (pakSakuDu) (pakSakuDaunaTa) of this tyAgarAja; come, let us perform circumambulation of Lord zrI rAma - one who shines (velayu) as (ai) a mere witness (sAkSi) (sAkSiyai) and endowed with the thirty-two (muppadi reNDu) auspicious body marks (characteristics).

Notes - A - kukSini brahmANDambulunnavaTa - The following verse from zrimad-bhAgavatam, Book 2, Chapter 5 is relevant -

bhUlOka: kalpita: padbhyAM bhuvarlOkO(a)sya nAbhi: svarlOka: kalpitO mUrdhnI iti vA lOkakalpanA || 42 ||

"The sphere of the Earth is located in His feet, the Bhuvarloka in His navel, and the Swarloka in His head. This is how the three worlds are located accordingly to this arragement."

In vAyu purANa there is a mention of brahmA finding the whole universe in the stomach of viSNu. Source - http://www.dharmakshetra.com/literature/puranas/Vayu%20Purana.htm

A - vicakSaNa - For a brief on what is vicakSaNa, as defined in kauSitaki brAhmaNa, please refer to - http://vichakshana.blogspot.com/ For complete translation of the UpaniSad - http://www.vedarahasya.net/kaushita.htm

A - dIkSA guruDaTa - Guru Tattva by Swami Sivananda may be downloaded from - http://www.sivanandadlshq.org/download/gurutattva.htm The following verse from tirumandiram regarding the Lord as guru is relevant -

பத்திப் பணிந்துப் பரவு மடிநல்கிச் சுத்த வுரையால் துரிசறச் சோதித்துச் சத்தும் அசத்தும் சதசத்துங் காட்டலாற் சித்தம் இறையே சிவகுரு வாமே (1573)

pattip paNindup paravu maDinalgic cudda vuraiyAl turisaRac cOdittuc cattum asattum sadasattuG kATTalAR cittam iRaiyE sivaguru vAmE (1573)

He taught me the meekness of Spirit, Infused in me the light of devotion, Granted me the Grace of His Feet; And after interrogation holy, testing me entire, Revealed to me the Real, the Unreal and Real-Unreal; Of a certain is Siva-Guru Lord Himself (Translation by Dr. B Natarajan)

C - lakSaNa lakSya - Please refer to detailed discussion on the subject in 'Vedanta for Beginners' - downloadable from site - http://www.dlshq.org/download/vedbegin.htm For the List of mahAvAkyAs, visit website - http://www.vedah.com/org2/literature/upanishads/mahavakya.html

C- akSarathulu - The following verses from zrImad-bhagavad-gItA, Chapter 15 is relevant -

dvAvimau puruSau lOkE kSarazcAkSara Eva ca | kSara: sarvANi bhUtAni kUTasthO(a)kSara ucyatE || 16 || uttamma: puruSastvanya: paramAtmEtyudAhRta: || yO lOkatrayamAvizya bibhartyavyaya Izvara: || 17 ||

"There are two puruSas in the world - the perishable and the

Imperishable." Imperishable. All beings are the Perishable, and the kUTastha is called the

(kUTastha - That which manifests Itself in various forms of illusion and deception. It is said to be Imperishable as the seed of samsAra is endless - in the sense that it does not perish in the absence of brahma-jnAna.) "But (there is) another, the Supreme puruSa, called the Highest Self, the Immutable Lord, who pervading the three worlds sustains them." (Translation and Notes by Swami Swarupananda). For definition of 'akSara' - according to brahma sUtra - please visit website - http://www.swami-krishnananda.org/bs_1/1-3-03.html Accordingly, 'akSarastha' has been translated as 'those established in the Imperishable brahman' Please also refer to zrI tyAgarAja kRti 'evarani nirNayiJcirirA' - rAga - dEvAmRta varSiNi wherein he states that zrI rAma is 'para brahmam' C - sAkSiyai velayu - the following verse from zrImad-bhagavad-gItA, Chapter 13, is relevant -

updraSTAnumantA ca bhartA bhOktA mahEzvara: || paramAtmEti cApyuktO dEhE(a)sminpuruSa: para: || 22 ||

"And the Supreme puruSa in this body is also called the Looker-on, the Permitter, the Supporter, the Experiencer, the Great Lord, and the Highest Self." (Translation by Swami Swarupananda) C - muppadi reNDu lakSaNa - These are known as sAmudrika lakSaNa - Qualities denoted by marks of the body. In this regard, zrImad vAlmIki rAmAyaNa - bAlakANDa - Chapter 1 (9 - 11) wherein sage nArada describes the body marks of zrI rAma. In sundara kANDa, hanumAn, on questioning by sItA, describes the personality of zrI rAma - Chapter 35 (17 - 20). Please also refer to Appendix 'B'. C - lakSaNa - this word, in conjunction with 'muppadi rendu', specifically refers to 'bodily characteristics - marks'.

zrI raghu kula-haMsadhvani

In the kRti 'zrI raghukulamandu' - rAga haMsadhvani, zrI tyAgarAja sings the praises of the Lord.

P zrI raghu kulam(a)ndu puTTi sItanu ceyi konina rAma candra

A ArAmam(a)ndu munula kOrikal- (I)DEra sEya pUnu-konna rama (zrI)

C vara ratna pITham(a)ndu majjanamu puDami surula cEta gaikonna rAma parama bhaktulanu pAlanamu sEyu sAkEta vAsa tyAgarAja nuta (zrI)

Gist O Lord zrI rAma candra who, having born in the auspicious lineage of raghu, married sItA! O Lord zrI rAma who, that day, in the forest, vowed to fulfil the demands of the ascetics! O Lord zrI rAma who, in the sacred diamond-studded throne, accepted holy ablution (for consecration of the crown - paTTa abhiSEkaM), by the hands of brAhmaNas! O Lord abiding in ayOdhyA who governs the great devotees! O Lord praised by this tyAgarAja!

Word-by-word Meaning

P O Lord zrI rAma candra who, having born (puTTi) in (andu) the auspicious (zrI) lineage (kulamu) (kulamandu) of raghu, married (ceyi konina) (literally got hold of the hand of) sItA (sItanu)!

A O Lord zrI rAma who, that day in (andu) the forest (ArAmamu) (ArAmamandu) vowed (pUnukonna) to fulfil (IDEra sEya) the demands (kOrikalu) (kOrikalIDEra) of the ascetics (munulu)! O Lord zrI rAma candra who, having born in the auspicious lineage of raghu, married sItA!

C O Lord zrI rAma who, in (andu) the sacred (vara) diamond-studded (ratna) throne (pIThamu) (pIThamandu), accepted (gaikonna) holy ablution (majjanamu) (for consecration of the crown - paTTa abhiSEkaM), by the hands (cEta) of brAhmaNas (puDami surula)! O Lord abiding (vAsa) in ayOdhyA (sAkEta) who governs (pAlanamu sEyu) the great (parama) devotees (bhaktulanu)! O Lord praised (nuta) by this tyAgarAja! O Lord zrI rAma candra who, having born in the auspicious lineage of raghu, married sItA!

Notes - P - In the book of Shri TKG, the word 'nIvu' is given in brackets after 'puTTi'. However, as this word is not found in any other book, this has been omitted. Any suggestions ??? P - ceyi - In the book of ATK, this is given as 'cE'. A - munula kOrikal(I)DEra sEya pUnukonna - Please refer to zrimad vAlmIki rAmAyaNa - AraNya kANDa - Chapter 6 (23 - 25). A - rAma - In the book of Shri TKG, this is given as 'rAma candra'. However, as the word 'candra' is not found in any other book, it has been omitted. Any suggestions ??? C - majjanamu - Please refer to zrImad vAlmIki rAmAyaNa - yuddha kANDa - Chapter 78 (63, 64) - rAma paTTAbhiSEkaM. C - puDami surulu - vaziSTha and others

evvarE rAmayya-gAGgEyabhUSaNi

In the kRti 'evvarE rAmayya nI sari' - rAga gAMgEya bhUSaNi, zrI tyAgarAja that no one is equal to zrI rAma.

P evvarE rAmayya nI sari

A ravvaku tAvu lEka sujanulanu rAjiga rakSiJcu vAr(evvarE)

C pagavAniki sOdaruD(a)ni(y)eJcaka bhaktin(e)rigi laGkA paTTam(o)sagagA naga dhara sura bhU-sura pUjita vara nAga zayana tyAgarAja vinuta sariy(evvarE)

Gist O Lord rAma! O Bearer of Mountain! O Lord worshipped by celestials and brAhmaNas! O Lord reclining on the couch of blessed zESa! O Lord praised by this tyAgarAja!

Who else is equal to You in protecting pious people willingly without giving any room for reproach? As You granted the reign of laGkA to vibhISaNa realising his devotion only, without considering that he is the brother of Your enemy - rAvaNa, who is equal to You?

Word-by-word Meaning

P O Lord (ayya) rAma! Who (evvarE) is equal (sari) to You (nI) (nIsari)?

A O Lord rAma! Who (evvarE) is equal to You in protecting (rakSiJcu vAru) (literally protector) (vArevvarE) pious people (su-janulanu) willingly (rAjiga) without (lEka) giving any room (tAvu) for reproach (ravvaku)?

C As You granted (osagagA) the reign (paTTamu) (paTTamosagagA) of laGkA to vibhISaNa realising (erigi) his devotion (bhaktini) (bhaktinerigi) only, without considering (eJcaka) that (ani) he is the brother (sOdaruDu) (sOdaruDaniyeJcaka) of Your enemy (pagavAniki) - rAvaNa, O Bearer (dhara) of Mountain (naga)! O Lord worshipped (pUjita) by celestials (sura) and brAhmaNas (bhU-sura)! O Lord reclining (zayana) on the bed of blessed (vara) zESa - the serpent (nAga)! O Lord praised (vinuta) by this tyAgarAja! O Lord rAma! who is equal (sari) (sariyevvarE) to You?

Notes - C - paTTamu - In the book of Shri TSV/AKG, this is given as 'paTNa' meaning 'town'. In the book of Shri TKG, 'paTTaNa' is given as an alternative word. However, as per vAlmIki rAmAyaNa, yuddha kANDa, Chapter 19 (verse 19), zrI rAma states 'rAjAnaM tvAM kariSyAmi' which means 'rulership' (paTTa) of laGkA. Therefore, 'paTTa' seems to be more appropriate. This needs to be checked. Any suggestions ???

I mEnu kaligina-varALi

In the kRti 'I mEnu kaliginanduku' - rAga varALi, zrI tyAgarAja states that having embodied as a human being, it is essential to chant the name of zrI rAma.

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

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

C1 saMsAramunu brOva dArini para hiMsa jendu kirAtuDu haMsa rUpula gatin(a)Duga rAma nAma prazaMsa jEsi upadEziJca dhanyuDu kAdA (I)

C2 tApasi zApam(i)Daga jalOraga rUpamu koni(y)uNDaga tApamu sairiJcaka tallaDillaga zara cApa dharuni nAma zravaNamu brOva lEdA (I)

C3 kari rAju teliya lEka baluDaina makari cEta gAsi jendaga

ara lEka nijamugan(A)di mUlam(a)naga varaduDu vEgamE vacci brOvaga lEdA (I)

C4 Agama vEdamulanu dAnavuDu kompOvaga catur(A)nanuDu tyAgarAja nuta tAraka nAma(y)ani bAguga nutimpa bhayamu tIrpaga lEdA (I)

Gist For this body having come into existenc, one should only chant the name of Lord sItA rAma. For this body - with multitude of wickedness like desire etc which is nothing but total ignorance and as good as having no restraint - having come into existence, one should only chant the name of Lord sItA rAma. When a hunter who, for his livelihood, was causing injury to others on the way, desired to attain the state of those who identify themselves with Supreme Lord, did he not become blessed as a result of initiation (by sage nArada) by commending the holy name of Lord rAma? When a celestial damsel, who, as a result of curse of a sage, was miserable unable to withstand the suffering of attaining the form of a sea snake or leech, did not mere hearing the name of Lord zrI rAma - the wielder of bow and arrow - save her? When the gajEndra who - unknowingly having come in the grip of a powerful alligator and thus suffering (being weary of struggle), raising a cry, called 'O True Primitive Cause (of this Universe), did not the Lord viSNu - bestower of boons having come fast save him? As the sOmaka demon carried away the sacred works and vEdas, when brahmA extolled well as 'O Lord - praised by this tyAgarAja - whose name carries one across of the Ocean of Worldly Existence', did not the Lord mitigate his fear?

Word-by-word Meaning

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

A desire (kAma) For this body - with multitude (stOma) of wickedness (dur-guNa) like etc (Adi) (kAmAdi) which is nothing but (kAni) total (pUritamaina) ignorance (pAmaratvamE) and as good as (aTTi) having no (lEni) (IEnaTTi) restraint (nEmamu) - having come into existence, one should only chant the name of Lord sItA rAma.

C1 When a hunter (kirAtaDu) who, for his livelihood (saMsAramunu brOva), was causing injury (hiMsa jendu) to others (para) on the way (dArini), desired (aDuga) (literally ask) to attain the state (gatini) (gatinaDuga) of those who identify themselves with (rUpula) Supreme Lord (haMsa), did he not become (kAdA) blessed (dhanyuDu) as a result of initiation (upadEziJca) (by sage nArada) by commending (prazaMsa jEsi) the holy name (nAma) of Lord rAma? therefore, for this body having come into existence, one should only chant the name of Lord sItA rAma.

C2 When a celestial damsel, who, as a result of curse (zApamiDaga) of a sage (tApasi), was miserable (tallaDillaga) unable to withstand (sairiJcaka) the suffering (tApamu) of attaining (koniyuNDaga) the form (rUpamu) of a sea snake or leech (jalOragI) (jalOraga),

did not (lEdA) mere hearing (zravaNamu) the name of Lord zrI rAma - the wielder (dharuni) of bow (cApa) and arrow (zara) - save (brOva) her? therefore, for this body having come into existence, one should only chant the name of Lord sItA rAma.

C3 When the gajEndra - the king (rAju) of elephants (kari) - who unknowingly (teliya lEka) having come in the grip (cEta) of a powerful (baluDaina) alligator (makari) and thus suffering (gAsi jendaga) (being weary of struggle), raising (lEka) a cry (ara), called (anaga) 'O True (nijamuganu) Primitive Cause (Adi mUlamu) (of this Universe) (nijamuganAdi) (mUlamanaga), did not (lEdA) the Lord viSNu - bestower of boons (varaduDu) having come (vacci) fast (vEgamE) save (brOvaga) him? therefore, for this body having come into existence, one should only chant the name of sItArAma.

C4 As the sOmaka demon (dAnavuDu) carried away (kompOvaga) the sacred works (Agama) and vEdas (vEdamulanu), when brahmA - the four (catura) faced (AnanuDu) (caturAnanuDu) - extolled (nutimpa) well (bAguga) as (ani) O Lord praised (nuta) by this tyAgarAja whose name (nAma) (nAmayani) carries one across (tAraka) of the Ocean of Worldly Existence', did not (lEdA) the Lord mitigate (tIrpaga) his fear (bhayamu)? Therefore, for this body having come into existence, one should only chant the name of Lord sItA rAma.

Notes - A - kAmAdi - kAma, krOdha, lObha, mOha, mada, mAtsarya. C1 - kirAtaDu - the reference is to vAlmIki RSi. This is a traditional story about a robber who turns into a sage. The story is related at Appendix 'D'. However, the source of the story is not known. According to Sir Monier Monier- Williams whose Sanskrit - English Dictionary is referred by me, vAlmIki was indeed a brAhmaN by birth and closely connected with Kings of ayOdhya. He also mentions about the traditional story in the Dictionary. Please visit website http:// web.onetel.net.uk/~suman11/magazine_articles_November4.htm#Dhyana (Dhyana, Japa, Mantra, Guru, and Avatar). C1 - haMsa - another form of 'ahaMsa' - 'I am that' wherein 'that' refers to paramAtmA. Please refer to kRti of sadAziva brahmEndra - 'khElati piNDANDE' wherein he mentions 'haMsas-sOhaM sOhaM-haMsamiti'. C1 - dhanyuDu kAdA - this is how it is given in all the books. However, taking note of the endings of caraNa 2 - 'brOva lEdA', caraNa 3 - 'brOvaga lEdA' and caraNa 4 - 'dIrpaga lEdA', in my humble opinion, the ending of first caraNa too should be 'dhanyuDu kAlEdA'. This needs to be checked. Any suggestions ??? C2 - jalOraga - This is how it is given in all books. However, as per Moiner's dictionary, the correct word seems to be 'jalOragl' - meaning a 'water snake' or 'leech'. In the book of TKG, this is translated as 'celestial damsel cursed to become a leech, was relieved of her curse by listening to the tAraka nAma'. In the book of CR, it is mentioned that "an Apsaras who as the result of the curse of the Rishi had the form of a crocodile and was undergoing unbearable suffering, (was) saved by Anjaneya through the chanting of Rama Nama." The only mention in rAmAyaNa of 'water snake' is that of 'surasA' - mother of snakes. She was actually set up by Gods, siddhas, sages and gandharvas to test the might of AJjanEya - Please refer to zrImad-vAlmIki rAmAyaNa, sundara kANDa, Chapter 1, verses 144 - 147. Therefore, surasA is not the one meant by zrI tyAgarAja. This needs to be ascertained. Any suggestions ???

C3 - kari raju - The prayer of gajEndra is contained in zrImad bhAgavataM - Book 8 - Chapter 3. The operative verse given below mentions 'puruSAya AdibIjAya' -

OM namO bhagavatE tasmai yata EtaccidAtmakaM | puruSAyAdibIjAya parEzAyAbhidhImahi || 2 ||

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

C3 - ara lEka - this is how it is given in all the books. However, there is some doubt about the form of the word 'ara'. The actual telugu word is 'arucu' or 'arupu' meaning 'cry' or 'shout'; however, it is not clear whether it can take the form 'ara'. This needs to be checked. Any suggestions ??? C3 - nijamuganAdimUlamanaga - This is how it is given in the book of TKG; however, in the books of TSV/AKG and CR, it is given as 'nijamunanAdimUlamanaga'. This needs to be checked. Any suggestions ??? C4 - Agama vEdamulanu dAnavuDu kompOvaga - This pertains to matsya avatAra of the Lord. As per zrImad-bhAgavataM, Book 8, Chapter 24, the name of the demon who stole the vEdAs is hayagrIva and perceiving that action of hayagrIva, the Lord assumed the form of Fish. The demon was killed by the Lord in that avatAra. The following verse of zrImad bhAgavataM (8.24) is relevant -

atItapralayApAya utthitAya sa vEdhasE | hatvAsuram hayagrIvaM vEdAn pratyAharaddhari: || 57 ||

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

However, a different version is found in zrImad bhAgavataM 5.18 as under - vEdAn yugAntE tamasA tiraskRtAn rasAtalAdyO nRturaGavigraha: pratyAdadE vai kavayE(a)bhiyAcatE tasmai namastE(a)vitathEhitAya iti || 6 |

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

"The purpose for which the advent of Matsya Avatâra took place was the restoration of the Veda's from the hands of the demon Somakasura, who stole them from Brahma and hid them in the sea. Dharma is based on the Veda's, so the protection of the Veda's was the Avatâric task. [SB, 8:24]"- Source - http://www.ibiblio.org/sripedia/oppiliappan/archives/feb04/msg00032.html

"HayagrIvAya Nama: One who took the HayagrIva avathAram with horse's neck and a human body to restore VedAs from the asurAs (Madhu and KaiDabhan), who stole the VedAs from Brahma DEvan." - Source - http://www.ibiblio.org/sripedia/oppiliappan/sva/b/svao83.html

There is an apparent contradiction on who stole the vEdAs - whether it is sOmakAsura or hayagrIva. There is also an apparent contradiction as to the

avatar of the Lord for restoration of vEdAs - whether it is matsya or hayagrIva. Therefore, the readers may draw their own conclusions. Any suggestions ???

dharanu nI sari-varALi

In the kRti 'dharanu nI sari daivamu' - rAga varALi, zrI tyAgarAja sings praises of the Lord.

P dharanu nI sari daivamu kAnarA raghuvara

C1 zrId(A)ja vandana sindhu bandhana zrI dazaratha nandana zrita hRt-syandana (dha)

C2 pApa vimOcana paGkaja lOcana prApaguTaku yOcanA bhakta pAlana (dha)

C3 sAla vidAraNa sarva lOk(A)vana pAlaya candr(A)nana patita pAvana (dha)

C4 indirA bhAgyamA ina kul(O)ttamA candamu kanupimpumA satta mAtramA (dha)

C5 pAd(A)ravindamu bhAvanak(a)ndamu nI daya dhana bRndamu nity(A)nandamu (dha)

C6 vAg(I)za sannuta tyAgarAj(A)rcita nAga zayana pAlita nata su-carita (dha)

Gist O Lord raghuvara! O Bestower of prosperity! O Lord saluted by brahmA! O Lord who built causeway over (Or dammed) the Ocean! O Son of King zrI dazaratha! O Lord who rides the chariot of the hearts of the dependents! O Redeemer from sins! O Lotus Eyed! O Nourisher of devotees? O Lord who rent asunder seven sAla trees by one arrow! O Protector of all the Worlds! O Moon Faced! O Sanctifier of those fallen! O Fortune of lakSmI! O Foremost of the race of Sun! O Pure Existence! O Lord praised by brahmA! O Lord worshipped by this tyAgarAja! O Lord reclining on the couch of zESa! O Protector of those who supplicate! O Lord whose story is most auspicious to hear (Or O Lord with a virtuous conduct)! In this World I do not find any God equal to You. Are you pondering to protect me? Please protect me; please show Your form. Your Lotus Feet is charming for meditation; Your grace is the great wealth and it is the source of unceasing bliss.

Word-by-word Meaning

P O Lord raghuvara (raghuvarA)! in this World (dharanu) I do not find (kAnarA) any God (daivamu) equal (sari) to You (nI).

C1 O Bestower of prosperity (zrIda)! O Lord saluted (vandana) by brahmA (aja) (zrIdAja)! O Lord who built causeway (or dammed) (bandhana) (over) the Ocean (sindhu)!

O Son (nandana) of King zrI dazaratha! O Lord who rides the chariot (syandana) of the hearts (hRt) of the dependents (zrita)! O Lord raghuvara! in this World I do not find any God equal to You.

C2 O Redeemer (vimOcana) from sins (pApa)! O Lotus (paGkaja) Eyed (1Ocana)! Are you pondering (yOcanA) to protect (prApaguTaku) me, O Nourisher (pAlana) of devotees (bhakta)? O Lord raghuvara! in this World I do not find any God equal to You.

C3 O Lord who rent asunder (vidAraNa) seven sAla trees by one arrow! O Protector (avana) of all (sarva) the Worlds (lOka) (IOkAvana)! Please protect (pAlaya) me, O Moon (candra) Faced (Anana) (candrAnana)! O Sanctifier (pAvana) of those fallen (patita)! O Lord raghuvara! in this World I do not find any God equal to You.

C4 O Fortune (bhAgyamA) of lakSmI (indirA)! O Foremost (uttama) of the race (kula) of Sun (ina) (inakulOttama)! Please show (kanupimpumA) Your form (candamu), O Pure (mAtramA) Existence (satta)! O Lord raghuvara! in this World I do not find any God equal to You.

C5 Your Lotus (aravindamu) Feet (pAda) (pAdAravindamu) is charming (andamu) for meditation (bhAvanaku) (bhAvanakandamu); Your (nI) grace (daya) is the great (bRndamu) wealth (dhana) and it is the source of unceasing (nitya) bliss (Anandamu) (nityAnandamu); O Lord raghuvara! in this World I do not find any God equal to You.

C6 O Lord praised (sannuta) by brahmA - Consort (Iza) of sarasvati (vAk) (vAgIza)! O Lord worshipped (arcita) by this tyAgarAja (tyAgarAjArcita)! O Lord reclining (zayana) on the couch of zESa - the serpent (nAga)! O Protector (pAlita) of those who supplicate (nata)! O Lord whose story (carita) is most auspicious (su) to hear (O Lord with a virtuous conduct (su-carita))! O Lord raghuvara! in this World I do not find any God equal to You.

Notes - C3 - sAla - Shorea robusta - Please refer to vAlmIki rAmAyaNa, kiSkindhA kANDa, Chapter 22 (verses 1 - 4). C4 - satta - This word is the same as 'sat' of mahavAkya 'OM tat sat' and 'sat-cit-Ananda'. Therefore, it is not correct to translate it as 'truth' which, as generally understood, comes within the scope of dvandva - pairs of opposites 'turth - false'; 'good - bad'; 'happiness - grief etc. The state of Pure Existence even beyond cognition ecompassing both 'vidya' and 'avidya' is meant here.

pAhi paramAtma-varALi

In the kRti ' pAhi paramAtma' - rAga varALi, zrI tyAgarAja sings praises of the Lord.

P pAhi paramAtma satatam mAM

C1 rAma sakala ripu bhIma muni manOd- dhAma tri-jagad(a)bhirAma (pAhi)

C2 bhAgya dAyak(A)rOgya kara su-

vairagya bhakta jana yOgya (pAhi)

C3 rAma candra nI nAmam(a)ndu nija prEma lEni bratuk(E)mi (pAhi)

C4 santatambu tana(y)ntarambuna nI cinta lEni vAD(e)nta (pAhi)

C5 doraka rAni nI caraNa bhakti- (y)Emarina mAnavuD(a)suruDE (pAhi)

C6 Aru zatrulanu dUra cEsi nanu gAraviJcu vAru lEru (pAhi)

C7 manasuna(n)okaTi vacanamuna vErai vinayamul(A)DukoninAnA (pAhi)

C8 bAgugAnu zrI tyAgarAja nuta nAgarIka nanu vEga (pAhi)

Gist O Supreme Lord! O Lord zrI rAma! O Terror of all enemies! O Lord resident in the minds of sages! O Delighter of the three worlds! O Bestower of fortune! O Lord who causes good health! O Lord who is suitable for meditation by those devotee lot who have developed the most desirable trait of indifference to Worldly objects! (OR) O Lord who is free from Worldly desires! O Lord who is suitable for meditation by the devotee lot! O Lord rAma candra! O Lord praised by this tyAgarAja! O Lord who is polished in manners! Deign to protect me well, quickly and always. Of what avail is such livelihood bereft of true love in your name? Of what significance is he who does not always have your thought in his inner-Self? That person is indeed a demon who forgets devotion to Your holy feet which is not easily attainable. There is none else who would show affection towards me by driving away the six enemies - kAma, krOdha, lObha, mOha, mada, mAtsarya. Did I practice such (a false) humility having something in my mind and uttering something else?

Word-by-word Meaning

P O Supreme Lord (paramAtma)! Deign to protect (pAhi) me (mAM) always (satatam).

C1 O Lord zrI rAma! O Terror (bhIma) of all (sakala) enemies (ripu)! O Lord resident (dhAma) in the minds (manas) (manOddhAma) of sages (muni)! O Delighter (abhirAma) of the three (tri) worlds (jagat) (tri-jagadabhirAma)! O Supreme Lord! deign to protect me always.

C2 O Bestower (dAyaka) of fortune (bhAgya)! O Lord who causes (kara) good health (ArOgya) (dAyakArOgya)! O Lord who is suitable (yOgya) for meditation by those devotee (bhakta) lot (jana) who have developed the most desirable (su) trait of indifference to Worldly objects (vairAgya) (su-vairAgya)! (OR)

O Lord who is free from Worldly desires (su-vairAgya)! O Lord who is suitable for meditation (yOgya) by the devotee (bhakta) lot (jana)! O Supreme Lord! deign to protect me always.

C3 O Lord rAma candra! Of what (Emi) avail is such livelihood (bratuku) (bratukEmi) bereft of (lEni) true (nija) love (prEma) in (andu) your name (nAma) (nAmamandu)? O Supreme Lord! deign to protect me always.

C4 Of what significance (enta) is he (vADu) (vADenta) who does not ( lEni) always (santatambu) have your (nI) thought (cinta) in his (tana) inner-Self (antarambuna) (tanayantarambuna)? O Supreme Lord! deign to protect me always.

C5 That person (mAnavuDu) is indeed a demon (asuruDE) (mAnavuDasuruDE) who forgets (Emarina) devotion (bhakti) (bhaktiyEmarina) to Your (nI) holy feet (caraNa) which is not (rAni) easily attainable (doraka). O Supreme Lord! deign to protect me always.

C6 There is none (lEru) else (vAru) who would show affection (gAraviJcu) towards me (nanu) by driving away (dUra cEsi) the six (Aru) enemies (zatrulanu) - kAma, krOdha, lObha, mOha, mada, mAtsarya; O Supreme Lord! deign to protect me always.

C7 Did I practise (ADukonAnA) such (a false) humility (vinayamulu) (vinayamulADukoninAnA) having something (okaTi) in my mind (manasuna) (manasunanokaTi) and uttering (vacanamuna) something else (vErai)? O Supreme Lord! deign to protect me always.

C8 O Lord praised (nuta) by this tyAgarAja! O Lord who is polished in manners (nAgarIka)! O Supreme Lord! deign to protect me (nanu) nicely (bAgugAnu) and quickly (vEga). (OR) O Lord well (bAgugAnu) praised (nuta) by this tyAgarAja! O Lord who is polished in manners (nAgarIka)! O Supreme Lord! deign to protect me (nanu) quickly (vEga).

Notes - C6 - dUra cEsi - It is given as 'dUru cEsi' in all the books. However, However, as the meaning derived in the books of TKG and TSV/AKG is 'drive away'; 'dUru cEsi' is not appropriate in the present context. This needs to be checked. Any suggestions ??? C7 - vErai - This is how it is given in the books of TKG and ATK. In the books of TSV/AKG and CR, this is given as 'vEra'. However, as per context, this should be 'vErai'. This needs to be checked. Any suggestions ???

pAhi ramA ramaNa-varALi

In the kRti 'pAhi ramAramaNa' - rAga varALi, zrI tyagarAja, while pleading with the Lord, presents excellent examples.

P pAhi ramA ramaNa mAM pAhi sad-guNa gaNa harE rAma

C1 cinta mAna nIdu karuNa isum(a)nta rAdu harE rAma (pAhi)