Kritis of Tyagaraja
[This file contains most krtis of Tyagaraja – some with meaings in
English. Uploaded
to www.sangeethamshare.org/murthy by H.M.G.Murthy. This
page is being continuously revised to include more English meanings]
A daya shrI. rAgA:
Ahiri. tALA: Adi
P: A daya shrI raghuvara
nEDEla rAdaya O dayAmbudhi nIk-
A: mOdamutO sadbhakti
marmamunu bOdhana jEsi sadA brOcina nIk-
C: ninnu tiTTikoTTi himsa beTTina
danniyu nannana lEdA? ennarAni
nindala
tAlumani mannimcaga lEdA? annamu tAmbUla mosagi dEhamu minna
jEya lEdA? kannatalli
taNDri mEmanucu tyAgarAjuniki baravasa mI lEdA nIkabhimAnamennaDu
Meaning: O Lord zrI raghuvara! O
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
C: Didn’t (lEdA) You
say (ana) “all (anniyu) torture (himsa) perpetrated (peTTinadi)
(peTTinadanniyu) on you by abusing
(tiTTi) and beating (koTTi), amounts to having been done to Me (nannu)
(nannana)”? didn’t (lEdA) You commend (manniJcaga) (literally favour) me
to (ani) forbear (tALumu) (tALumani)
abuses (nindala), no matter what happens (enna rAni)? didn’t (lEdA) You
make (sEya) my body (dEhamu) glitter (minna) by offering (osagi) food (annamu)
and betel leaves (tAmbUlamu) (tAmbUlamosagi)? didn’t (lEdA) You bestow
(I) exhilaration (paravazamu) (paravazamI)
on this tyAgarAja (tyAgarAjuniki) by consoling that (anucu) “We
(mEmu) (mEmanucu) are the parents
(talli taNDri) (literally mother and father) who bore (kanna) You”? O
Lord zrI raghuvara! O
galgurA. rAgA:
vivardhani/kunjari. tALA: Adi
P: abhimAnamennaDu galgurA
anAthuDaina nAdupai nIku
A: aparAdhamulanni
mannimpumayya abhirAma paTTAbhirAma nA endu
C: kanna talliyu kanna
taNDriyu anniyu nivEyani namma lEdA
ninnuvinA
gati nA kevaru lErE nannu brOvu tyAgarAja vinuta
Meaning:
When will affection towards an orphan like me arise in your heart?
O affectionate Rama, who is reveling in the role of a crowned monarch! Forgive
my sins.
Have I not believed you to be my mother, father and all else in this world?
There is none save you for me. Worshipped by Tyagaraja! Protect me.
abhimAnamu lEdEmi. rAgA:
AndALi. tALA: tripuTa
P: abhimAnamu lEdEmi
nIvabhinaya vacanamu lADEdEmi
C1:
2: kalimiyunTE beTTukOrA
krpa kalugu nanuchu vEDinArA nA
kaluvaramulu vina rArA
pOkalu nIku galadani nE nerugalErA
3: rAju nIvani namminAnu
gajarAjunna viDamu vinnAnu ratirAja
dAsula vEDalEnu tyAgarAju
nIvADani
abhISTa varada. rAgA:
hamsadhvani. tALA: Adi
P: abhISTa varada shrI
mahA gaNapatE Agama vEdAntyantarahita patE
A: kavIndra ravi vinuta
kanakamayaha divya carana kamalamulu nammiti ni
C: mukti mArgamunaku modaTi
daivamunu shakti sumukhata bhaktulagu vAriki
siddhi buddhi vara phalamu
nosagina sadguru shrI tyAgarAju pogaDina
ADamODi galadE. rAgA:
cArukEsi. tALA: Adi
P: ADamODi galadE rAmayya
mATa
A: tODu nIDa nIve yanucunu
bhakti gUDi nI pAdamu baTTina nAto mATa
C: caduvulanni delisi
shankarAntshuDai sadayu-dAsuga- sambhavuDu mrokka
kadalu tammuni balka
jEsitivi gAkanu tyAgarAjE pAti mATa
Meaning:O Merciful Lord
rAmayya! Is it justified to be capricious in talking to me? I have held Your Feet with devotion considering
You alone to be my constant companion.
I am aware that when erudite AJjanEya – born of Wind God as an
aspect of Lord shiva, saluted You (and enquired about You), You asked lakSmaNa
- your brother to convey the
details to him. Yet, is it justified to be capricious in talking to me even
when I speak to You?
Word-by-word Meaning :
P:O Lord (ayya) rAma
(rAmayya)! Is it justified (galadA) to be capricious (mODi) in talking (mATalu
A:O Lord rAma! Is it
justified to be capricious in talking (mATalADa) to me (nAtO) who - considering
You alone (nIvE) to be (anucunu) (nIvEyanucunu) my constant companion (tODu
nIDa) (like a shadow), has held (baTTina) Your Feet (pAdamu) together with
(gUDina) devotion (bhakti)?
C: O Merciful Lord (sadayuDa)!
When AJjanEya – born (saMbhavuDu) of Wind God (Azuga) (literally quick moving) (sadayuDAzuga)
as an aspect (aMzuDai) of Lord shiva (zaMkara) (zaMkarAMzuDai) and also being
erudite (caduvulu anni delisi) (literally one who has mastered all) (caduvulanni),
saluted (mrokka) You (and enquired about You), You asked (jEsitivi) (literally
do) lakSmaNa - your brother
(tammuni) to convey (balka) 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) (tyAgarAjuyADina) to You?
ADavAramella. rAgA:
yadukulakAmbhOji. tALA: tripuTa
P: ADavAramella gUDi
manamADudAmu harini vEDi
C1: krSNuDu jUDaga manamu
jalakrIDa salpa manci dinamu
2: kamalanEtruni bAsi
sukhamA ODa gaTTu jErpa mana taramA
3: rAjakumAruDu vIDu nava
ratna sommulu beTTinADu
4: pasibidda gAdatavamm
vIDu bhayapaDunO teliyadammA
5: tallitO cADi balkudurE
mana taLalu vampimpa dUrudurE
6: mATaku jOTaunu gAni
mana yATalu teliyaka pOni
7: yuvatulArA mIlOnE mIru
yOcimpa proddu poyyE ni
8: calucAlitu rAramma ODa
salila mandu drOyarammA
9: tyAgarAjAptuDu vIDu
vanitala mATalu vinalEdu
adi kAdu bhajana. rAgA:
yadukulakAmbhOji. tALA: Adi
P: adi kAdu bhajana manasA
A: edalO nenchu TokaTi payyeda
galginacO nokaTi
C: goppa tanamukai yAsa
kutsita viSaya pipAsa meppulakai
bahu vEsamiDi
uppatilledaru; tyAgarAja vinuta
Meaning:
O Lord praised by this
tyAgarAja! O My mind! That is not chanting of names of Lord. To think something
in the mind and something else happening outside - that is not chanting of
names of Lord. People swell by donning many garbs for the sake of fame while
still nurturing desire for greatness and thirst for despicable sense objects.
Word-by-word Meaning:
P: O My mind (manasA)!
That (adi) is not (kAdu) chanting (bhajana) of names of Lord.
A: To think (eJcuTa)
something (okaTi) in the mind (edalOna) (literally heart) (edalOneJcuTokaTi)
and something else (okaTi) happening (kalginaco) (kalginaconokaTi) outside
(payyeda) - O My mind! that is not chanting of names of Lord.
C: People swell
(ubbatilledaru) by donning (iDi) many (bahu) garbs (vEsamu) (vEsamiDi) for the
sake of fame (meppulakai) while still nurturing desire (Asa) for greatness
(goppa tanamukai) (tanamukaiyAsa) and thirst (pipAsa) for despicable (kutsita)
sense objects (viSaya); O Lord praised (vinuta) by this tyAgarAja! O My mind!
that is not chanting of names of Lord.
aDigi sukhamu. rAgA:
madhyamAvati. tALA: rUpaka
P: aDigi sukhamu
levvaranubhavincirirA AdimUlamA rAmA
A: SaDalani pApa-timira
kOTi sUrya sArvabhauma sArasAkSa sadguNa nin-
C1: Ashrayinci
varamaDigina sIta yadaviki bOnAyE; Ashara haraNa
rakkasi iSTamaDugu napuDE
mukkupOye O rAma! ninn-
2: vAsiga nAradamauni
varamaDuga vanita rUpuDAyE Ashinchi
durvAsulu annamaDuga apuDE
mandamAyE; O rAma ninn-
3: sutuni vEDuka jUDa
dEvakiyaDuga yashOda jUDa nAyE satulella
rati bhikSamaDuga vArivAri
patula vIDanAyE; O rAma ninn-
4: nIkE daya buTTi
brOtuvO! brOvavO nI guTTu bayalAye sAkEtadhAma!
shrI tyAgarAjanuta svAmi yETimAya!
O rAma ninnaDugu
Meaning:
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 (sukhamulu) (sukhamulevvaranubhaviJcirirA) by
entreating (aDigi) You?
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) desiring (AsiJci) food (annamu), then and there (apuDE) he lost
appetite (mandamAye); 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)?
varamula niccedanu. rAgA:
Arabhi. tALA: cApu
P: aDugu varamula
niccedanu
A: aDugaDuguku ninnE
dalacu cunnAnu adbhutamaina bhaktiki sokkinAnu
C1: dhana kanakamulu
ennaina nIku dAraputrulu sogasaina yindla
canuvuna
nosagudu-samshayamEla tanuvu cikkaganEla dAnavabAla
2: akrama danujula goTTi
nI yApadalanu dalameTTi vikramamuna
bahu vikhyAtigA vidhi
shakrAdula baTTamula nosagedanu
3: vAji gajAndolikamulu
nIku varamaina maNi bhUSanamulu rAjiga
nosagaka rava tAlal nu
vara tyAgarAjAptuda nEnu
alakalalla lADaga. rAgA:
madhyamAvati. tALA: rUpaka
P: alakalalla lADaga gani
yA rANmuni yeTu pongenO
A: celuchu mIraganu
mArIcuni mada manacuvEla
C: muni kanu saiga delisi
shivadhanuvunu viricE
samayamuna tyAgarAja
vinutuni mOmuna ranjillu
allakallOla. rAgA:
saurASTra. Adi tALA.
P: allakallOla mAyEnamma
yamunA dEvi mA yArtutella dIrcu mAyamma
A: mollalace pUjinci
mrokkedamu brOvumammA
C1: mArubAriki tALalEka I
rAjakumAruni decciti mindAka tAru mArAye bratuku tattaLincuna dendAka
2: gAli vAnalu nindArAya
mA panulella gEli sEyuTa keDAmAyE mAlimitO mammElucu gAni eDabAyanAyE
3: sommulella nI
kosadamammA yamunAdEvi I sumukhuni gaTTu jErpavammA emmekani balimini ela
deccidi mammA
4: nalina bhavuDu vrAsina
vrAlu eTulaina gAni nAthuDu bratiki yuNDina jAlu praLayamu layyenu E pani
jEsina bhAmalu
5: dEhamulella
nosagedamammA O dEvi
6: mEmokkaDenca bOtimammA
mA pAli dEvuDEmEmo encukonnAtammA rAmarO shrI
tyAgarAjAptuni bAyamammA
amba ninnu nammiti. rAgA:
Arabhi. Adi tALA.
P: amba ninnu nammiti
nanTE nI-kanumAna mEmamma
A: sambaravairi janaka
sOdari sharaNu jocci manasAra shrI jagad
C1: gIrvANa gaNAdhAri amba
sharvANi akhaNDAkAri parvatarAja manOjna kumAri nirvAhamu lEka madini kOri
2: suravairi kadana
shauryE varuNAlaya sama gambhIryE svarajita kOkila rav mAdhuryE paritApamu
tALakanu sucaryE
3: shamadAyaki gauri
duSkarma kaluSa vanakuThAri nirmala tyAgarAja hrccAri dharma samvardhani OmkAri
amma dharma. rAgA: aThANA.
Adi tALA.
P: amma dharma samvardhani
yAdukOvamma mA
A: immahini nI sari
evaramma shivuni komma mA
C1: dhAtridhara nAyaka
priya putri madanakOTi manjuLa gAtri aruNa nIrajadaLa nEtri
nirupama shubha gAtri
pITha nilayE varahasta dhrta valayE parama pavitri
bhakta pAlana dhurandhari
vIrashakti nE namminA
2: amba kambukaNThi
cArukadamba gahana sancAriNi bimbAdhara taTit
kOTinibhAbhari
dayAvArinidhE shambarivairi hrcchankari kaumAri svarajita
tumburu nArada maNDita
mAduryE duritahAriNi mA
3: dhanyE trayambakE
mUrdhanyE parama yOgi hrdayamAnyE tyAgarAja kula
sharaNyE pati ta pAvani
kAruNya sAgari sadA aparOkSamu gArAdA sahya
kanyA tIra vAsini
parAtpari kAtyAyani rAma sOdari mA
amma rAvamma. rAgA:
kalyANi. jhampa tALA.
P: amma rAvamma tulasamma
nanu pAlimpu mamma satatamu pAdamulE namminAnamma
A: nemmadini nI vihaparammulosagudu
vanucu kamma viltunitaNDri galanaina bAyaDaTa
C: nI mrdu tanuvunu gani
parimaLamunu gani nI mahatvamunu gani nIrajAkSi
tAmarasa daLa nEtruDu
tyAgarAjuni mitruDu prEmatO shiramunanu peTTu konnADaTa
Meaning:O Mother tuLasi! O
Lotus Eyed! We hear that, because You grant peace in this World and
emancipation, Lord viSNu does not leave You even in His dreams. We also hear
that, beholding Your soft body, perceiving Your sweet fragrance and knowing
Your greatness, Lord viSNu – the Lotus petal Eyed and the benefactor of
this tyAgarAja – keeps You on his head with Love. Deign to come to my
home; deign to protect me; I ever placed faith in Your Holy Feet.
Word-by-word Meaning:
P: O Mother (amma) tuLasi!
Deign to come (rAvamma) to my home; deign to protect (pAlimpavu) (pAlimpavamma)
me (nanu); I ever (satatamu) placed faith (namminAnu) (namminAnamma) in Your
Holy Feet (padamulE).
A: We hear (aTa) that,
because (anucu) You (nIvu) grant (osaguduvu) peace (nemmatini) in this World
(iha) (nIviha) and emancipation (parammu) (parammulosaguduvanucu), Lord viSNu
– father (taNDri) of cupid – Flower (kamma) (literally fragrance)
archer (viltuDu) (kammaviltuni) – does not leave (bAyaDu) (bAyaDaTa) You
even in His dreams (kalalaina);O Mother tuLasi! deign to come to my home; deign
to protect me; I ever placed faith in Your Holy Feet.
C: O Lotus (nIraja) Eyed
(akSi) (nIrajAkSi)! we hear that (aTa), beholding (gani) Your (nI) soft (mRdu) body
(tanuvu), perceiving (gani) Your (nI) sweet fragrance (parimaLamunu) and
knowing (gani) Your (nI) greatness
(mahatvumu), Lord viSNu – the Lotus (tAmarasa) petal (daLa) Eyed
(nEtru) and the benefactor (mitru) of this tyAgarAja (tyAgarAjuni) –
keeps (beTTukonnADu) (beTTukonnADaTa) You on his head (ziramunanu) with Love
(prEmatO);O Mother tuLasi! deign to come to my home; deign to protect me; I
ever placed faith in Your Holy Feet.
Ananda sAgara. rAgA:
garuDadhvani. DEshAdi tALA.
P: Ananda sAgara mIdani
dEhamu bhUmi bhAramu rAma brahm-
A: shrI nAyakAkhila
naigamAshrita sangIta jnAnamunu brahm-
C: shrI vishvanAthAdi
shrIkaNTha vidhulu pAvana mUrtulu pAsinca lEdA
bhAvinci rAga layAdula
bhajiyincE tyAgarAjanuta
Meaning: O Lord zrI rAma! O Lord nArAyaNa! O Lord praised by this tyAgarAja who worships
rAga and laya etc by becoming absorbed in them (rAga and laya of Music)! That
(human) body which does not swim in the
Haven’t
the Trinity - Lord ziva, viSNu - Consort of lakSmI and brahmA and all the holy
personages dedicate themselves to music?
Word-by-word Meaning :
P: O
Lord zrI rAma! That (human) body (dEhamu) which does not swim (Idani) in the
ocean (sAgaramu) (sAgaramIdani) of Supreme Bliss (brahmAnanda), is indeed a
burden (bhAramu) on the earth (bhU).
A:O Lord nArAyaNa - Spouse (nAyaka) of lakSmI (zrI)! That
human body which does not swim in the
called (anu) the knowledge (jnAnamu) (jnAnamanu) of
music (saGgIta) on which all (akhila) vEdas (naigama) are dependent (Azrita)
(naigamAzrita), is indeed a burden on the earth.
C:Haven’t (lEdA) the Trinity - Lord ziva (zrI
vizvanAtha), viSNu - Consort (kAnta) of lakSmI (zrI) and brahmA (vidhi)
(vidhulu) and all the holy (pAvana) personages (mUrtulu) dedicate (upAsiJca)
(mUrtulupAsiJca) themselves to music? O Lord praised (nuta) by this tyAgarAja
who worships (bhajiyiJcE) (literally chant) rAga and laya etc (Adula)
(layAdula) by becoming absorbed (bhAviJci) in them (rAga and laya of Music)!
That human body which does not swim in the
AnandamAnanda. rAgA:
bhairavi. dEshAdi tALA.
P: AnandamAnandamAyenu
brahmAnanda nityAnanda sadAnanda param-
A: AnandamAnanda mAnanda
mAyenu
C1: shrI rAma nE
dhanuyuDanaitini Ananda nIradhilOna nIdanaitini rAma sAreku nI vADani
2: AnATi modalu ninnu
vEDiti duSTamAnavula celimi vIDiti nA mAnamE nIdu bhAra manucu nE telisiti
3: pApamulaku bhayamanditi
hrttApamu lella callajEsiti rAma ni pAsa muramuna nunci pUjincanaiti
4: kaliki yAsalu
rOsinAramu I kalini bratuku nAmasAramu iTlu paliki palki tolagi bAya vicAramu
5: ilalO sukhamu lEmAyenu
aNTE kalaganna bhAgyamu rItAyenu ninnu kolici dhyAninci telusu koNTi nI mAyanu
6: nI andamunu gani
sokkiti neDabAyani prEmacEta jikkiti nA prAyamulella nI pAlu jEsi mrokkiti
7: naluvakainanu nindrukainanu
candrakalanu dharincu vAnikainanu rAma dalacinadella jeppa taramA nOTiki rAdu
8: anyamugA jUDadOcenA
ganuka dhanyOhamani palka yOcanA mUrdhanyulaina bhaktAnudhAnta virOcana
9: rAjasa guNamunu nAniti
rAma nI japamunu maDi bUniti tyAgarAju cEsina puNya yani enciti
anAthuDanu gAnu. rAgA:
jingaLa. Adi tALA.
P: anAthuDanu gAnu rAma nE
A: anAthuDanu nIvani
nigamajnula sanAtanula mATa vinnAnu nE
C: nirAdaravu jUci I kali
narAdhamulanEru purANa puruSa purAripunuta nAgarATshayana tyAgarAjanuta
anduNDAka nE. rAgA:
kAmavardhani. tripuTa tALA.
P: anduNDaka nE vEga
vaccEdanani nApai nAnabeTTi pOrA
A: mandaradhara
nIvAptulatO gUDi maracitE Emi sEtunE O rAghava
C1: kanavale nanu vELa
lEkunna gannIru kAluvagA bArunE inakulAdhipa
nIvu rAnu tAmasamaite
nillu vAkiliyaunE O rAghava
2: nirupamAnanda shayyapai
lEkuNTE nimiSamu yugamaune
paramAtma nIvu gAnaka
bhramasina vELa parulu navvuTakaune O rAghava
3: parama bhaktiyu
nAprAyamulella danujala pAlugA bOnaunE
varada shrI tyAgarAjrcita
padayuga vAridhi mundarane O rAghava
anupama guNAmbudhi. rAgA:
aThANA. jhampa tALA.
P: anupama guNAmbudhi yani
ninnu nera nammi anusarincina vADanaiti
A: manupakayE unnAvu
manupati vrAsi mEmanupa mA kevaru vinuma dayarAni
C1: janaka jAmAtavai
janaka jAmAtavai janaka jAlamu cAlunu cAlunu hari
2: kanaka paTadhara nannu
kanaka paTa mEla tanu kanaka paThanamu sEtugAni bUni
3: kalalOnu nIvE sakala
lOka nAtha kOkalu lOkuvaga nicci gAcinadi vini
4: rAjakula kalashAbdhi
rAja surapAla gajarja rakSaka tyAgarAja vinuta
Meaning: (From TK Govinda Rao’s book)
By
(“yani”) believing (“nera nammi”) that you
(“ninnu”) are the repository (“ambudhi”) of all
auspicious (“anupama”) attributes (“guna”), I have now
become your full-fledged follower (“anusarinchina”), yet you
hesitate to protect me (“vadanaiti” or “manupakaye
yunnavu”)!
O
Lord (“pati”) of Manu race (“manupathi”)! Unfortunately
for me, I have none (“maakevaru”) of standing, compassionate enough
(“vraasi”) to convey to you my helplessness
(“memanupa”) and the urgent need for your grace. Should you not respond
on your own initiative (“vinumaa dayaraani”)?
You
are the moon (“kalashaabdhi”) risen out of the royal
(“raja”) lineage (“kula”). You are the Protector
(“paala”) of Devas
(“sura”). You had protected (“rakshaka”) Gajendra
(“gajaraaja”). You are worshipped (“vinutha”) by
Tyagaraja.
Anupama Gunambudhi Yani Ninnu Nera Nammi Anusarincina
Vaadanaiti
[By (“yani”) believing (“nera nammi”) that you
(“ninnu”) are the repository (“ambudhi”) of all
auspicious (“anupama”) attributes (“guna”), I have now
become your full-fledged follower (“anusarinchina”), yet you
hesitate to protect me (“vadanaiti” or “manupakaye
yunnavu”)!]
anurAgamu lEni. rAgA:
sarasvati. rUpaka tALA.
P: anurAgamu lEni manasuna
sujnAnamu rAdu
A: ghanulaina
antar-jnAnula kErukE gAni
C: vaga vagagA bhujiyincu
vAriki druptiyau rIti saguNa dhyAnamu paini saukhyamu
tyAgarAjanuta
Meaning:In the kriti
tyAgaraja states that the bliss of saguNa dhyAM can be understood only by a
jnAni. O Lord Praised by this TyAgarAja! Real knowledge cannot be attained by
one in whose mind there is no divine love. Only those inward looking great personages will have this understanding. In the same manner as
satiation experienced by those who taste variety of food items, so is the comfort experienced in
the meditation on Lord with form (qualities).
Word-by-word Meaning:
P: Real knowledge
(sujnAnamu) cannot be attained (rAdu) (literally not come) by one in whose mind
(manasuna) there is no (lEni) divine love (towards the Lord) (anurAgamu).
A:Only those inward looking
(antara-jnAnulu) great personages (ghanulu) (ghanulaina) will have this understanding (eruka)
(ghanulainayantara-jnAnulakerukE); otherwise (gAni), real knowledge cannot be
attained by one in whose mind there is not divine love towards the Lord.
C:In the same manner
(rIti) as satiation (tRpti) (tRptiyau) experienced by those (vAriki) who taste
(bhujiyiJcu) (literally eat) variety of food items (vaga vagagA), so is the
comfort (saukhyamu) experienced in (paini) the meditation (dhyanamu) on Lord with
form (qualities) (sa-guNa); O Lord Praised by this tyAgarAja! real knowledge
cannot be attained by one in whose
mind there is not divine love towards the Lord.
anyAyamu sEyakurA rAma
nanyunigA jUDakurA nAyeDa rAma. rAgA: kApi. tALA: Adi
P: anyAyamu sEyakurA rAma
nanyunigA jUDakurA nAyeDa rAma
A: ennO tappulu
galavArini, rAjanya! nIvu brOcinAvu ganukanu
C: jaDa bharatuDu jinka
ishuvu netti baDalika dIrcaga lEdA
kaDalini muniginagirinoka
kUrmamu kApaDAga lEdA
puDaminipANDava drOhini
dharmaputruDu brOvaga lEdA
naDimi prAyamuna
tyAgarAjanuta nA pUrvaju bAdha dIrpa lEnani
ApadbAndhavuDu. rAgA:
sAvEri. cApu tALA.
P: ApadbAndhavuDu hari
brahma vinutuDu anudinamu bhajiyinci anusarimpavE manasA
A: tApatrayamuna dharanu
cikku padaka dayA parugjnakuanyadhAyancaka
C: andamuga jani ApUTa
sucaritu nati sulabhamuga pUjincina
tAmantah-kAraNamuna
AsinuDai shrI tyAgarAuni kiha paramu losangina
aparAdhamula nOrva
samayamu krpajUDumu ghanamaina nA. rAga: rasALi. tALA: Adi
P: aparAdhamula nOrva
samayamu krpajUDumu ghanamaina nA
A: capala cittuDai mana
serugakanE jAli beTTu koni moralaniDu nA
C: sakala lOkula phalamula
nerigi samrakSincucu nuNDaga
nannokani brOva teliya
kIrtana shataka mOnarcu tyAgarAjanuta nA
aparAdhamulamAnpi
AdukOvayyA. rAgA: darbAr. tALA: jhampa
P: aparAdhamulamAnpi
AdukOvayyA
A: krpa jUci brOcitE kIrti
galadika nIku
C1: atyanta matsara
madAndhuDai sajjanula nitya karmamulavalE nindincu konna nA
2: cUcuvArala keduTa sokki
japituDanaiti yOcinca nIpAdayugala dhyAnamulEni nA
3: straina janulanu gUDi
viNADitini gAni prANahita guNakathala balka lEnaiti nA
4: sharaNu joccina nannu
karuNincavE rAma vara tyAgarAjanuta vashamu gAdika nAku
P:O Lord! Please support me by forgiving my
crimes.
A:If you protect me by
showing mercy, You will have more fame.
C: 1. O Lord! Please
support me by forgiving my crimes who, having been blinded by extreme envy and
arrogance, slandered pious people as a daily routine.
2. In front of on-lookers,
I remained as if immersed in chanting of Lord’s names; O Lord! Please do
not hesitate; support me by forgiving my crimes who is bereft of meditation on
Your holy feet.
3. Joining those who
belong to (keep company of) women, I indulged in wasteful talk; but, I failed
to recite the stories of qualities of the Lord which is beneficient to the
life.
4. O Lord SrI rAma! Please
have mercy on me who has sought refuge in You; O Lord praised by this tyAgarAja
who seeks You! It is not under my control any longer.
appa rAma bhakti yentO
gopparA mA. rAgA: kAmavardhini. tALA: rUpaka
P: appa rAmabhakti yentO
gopparA mA
A: trippaTalanu dIrci
kaNTi reppavalEnu gAcu mA
C1: lakSmI dEvI valacunA
lakSmanuNDu golucunA sUkSmabuddhi gala bharatuDu jUcijUci solasunA mA
2: shabari yengili niccunA
candradharuDu meccunA abalasvayamprabhaku daivamacala padavi niccunA mA
3: kapi vAridhi dATunA
kaliki rOta gaTunA aparAdhi tyAgarAjukAnandamu heccunA mA
Meaning (TK Govinda Rao’s book)
How very ("entho") sublime and great
("gopparaa") is the devotion ("bhakthi") to our father
("appa") Rama!
It arrests ("deerchi") the wandering and
aimless mind and protects us ("gaachunaa") just like the eyelids
("reppava") guarding the eyes ("kanti").
Could the army of monkeys ("kapi") cross over
("dhaatu") the ocean ("vaaridhi") to Lanka? Isnt the experience
of Bliss ("anandamu") for this sinner ("aparaadhi")
Tyagaraja not proof enough ("hetchu") of the glory of Raama Bhakti?
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 lass (abala) svayamprabha (svayamprabhaku)?
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)?
AragimpavE
pAlAragimpavE. rAgA: tODi. tALA: rUpaka
P:
AragimpavE pAlAragimpavE
A:
(raghu) vIra janakajAkara pavitritamau venna pAl-
C:
sAramaina divyAnnamu shaD rasayuta bhakSaNamulu dAra sOdarAdulatO
tyAgarAjavinuta pAlataDE
Meaning:
Partake! Partake of this milk
O scion of Raghu’s clan, of this milk and butter, purified by the touch
of Sita (partake)
O object of Tyagaraja’s worship, in the company of your wife and
brothers, of the best variety of exquisite rice and eatables comprising all six
tastes, (partake)
dhanyudurA O manasA. rAgA:
kApi. tALA: cApu
P: AtadE dhanyudurA O
manasA
A: satatayAnasuta
dhrtamaina sItApati pAdayugamunu satatamu smariyincu
C1: vEnukadIka tanamanasu
ranjillaga ghanamaina nAma kIrtana paruDainaTTi
2: tumburuvalE tana
tambUra baTTi dayAmbudhi sannidhAnambuna naTiyincu
3: sAyaku sujanula bAyaka
tAnu nupAyamunanu proddu hAyiga gaDapu
4: ullapu tApamu callajEsi
yanni kallalananucu sallApamuna nuNDu
5: karivaraduni
tatvameruganu marigincu ariSaD- vargamulandu baravalEka dirugu
6: artini mariyu pravrtini
dolagincu kIrti galgina rAmamUrtini neranammu
7: kalagani nija
viprakulamuna janminci niluvaramagu muktiphalamunu jEkonna
8: karma niStuDaina dharma
IluDaina sharma rAmanAma marmamu delisina
9: kAsu vIsamula kOsamu
yAsatO vEsamu dhariyincimOsamu jendani
10: andamugA nAma mandaru
jEsina sundara rAmuniyandu lakSyamu beTu
11: inni pAtulaku
sarvAnnata sukhamu munna yanubhavincukonna vADevaDO
12: rAjasa janulatO dA
jatagUDaka rAjillu shrI tyAgarAjanutuni nammu
aTTa balukudu viTTa
balukudu vandukemi sEtu rAma nI. rAgA: aThANa. tALA: Adi
P: aTTa balukudu viTTa
balukudu vandukEmi sEtu rAma nI
A: TOTla narbhakula nUtuvu;
mari mari tOcinaTTu gilluuvu shrI rAma nI
C: jIvula shikshincaga
nErtuvu, ciran-jIvulugA jEya nErtuvurA
bhAvamerigi brOtuvu,
sadbhakta-bhAgadhEya! shrI tyAgarAjavinuta
aTu kArAdani palka
nabhimAnamu lEka pOyenA. rAgA: manOranjani. tALA: Adi
P: aTu kArAdani
palka-nabhimAnamu lEka pOyenA
A: eTulOrtunu nE
dayajUDavayyA EvElpu sEyu calamO telisi
C: vEda shAstrOpanishad
viduDaina nijapu dArini baTTi
dAsuDaina nAdupai
nEpamincitE tyAgarAjanuta
avatAram enduku. rAgA:
harikAmbhOji. jhampa tALA.
P: avatAram enduku Aysam
enduku shivakAmasundari jIvAtmuDavu nIku
A: shiva yOga dAsulaku
Isahana trayamu lEka bhuvi dharma puruSArtha ravikOTi tEjOmaya
C: dharaNilO sukha karmamu
sthApinci sukha mosaga sara kOdaNDamutO shAstra samudAyamutO
karatalamuna udbhavincu shiva
gaNa paripAlakuDai vara pancanadamuna tyAgarAja vinuta
baDalika dIra
pavvaLincavE. rAgA: rItigauLa. tALA: Adi
P: baDalika dIra
pavvaLincavE
A: saDalani duritamunu
tEgagOsi-sArvabhauma sAkEtarAma
C: pankajAsanuni
paritApamu kani pankajAptakula pativai velasi pankajAkSito
vanamuna kEgi jinkanu
vadhiyinci manku rAvaNuni madamu nanaci nishshankuDagu
vibhISaNuniki bangAru
lanka nosagi surula brOcina niSkaLanka tyAgarAjanuta rAma
In the kRti tyAgarAja puts Lord to sleep by singing
his glories.
meaning: O Lord zrI rAma
of ayOdhyA – the Sovereign Lord of Universe! Please lie down to get over
the fatigue.Having rent asunder (my) sins which have not yet fallen off, please
lie down to get over the fatigue. O
Blemishless Lord who (1) seeing the misery of Lord brahmA (seated in Lotus),
(2) shining as the Lord of the Solar race, (3) having gone to the forest along
with sItA, (4) having slayed mArIca, (5) having subdued the arrogance of the
vile rAvaNa, (6) having bestowed the golden laGkA to the undoubting vibhISaNa,
(7) protected the celestials! Please lie down in the heart of this tyAgarAja to
get over the fatigue.
Word-by-word Meaning :
P: Please lie down
(pavvaLiJcavE) to get over (tIra) the fatigue (baDalika).
A: O Lord zrI rAma of
ayOdhyA (sAkEta) – the Sovereign Lord of Universe (sArvabhauma)! Having
rent (kOsi) asunder (tega) (my) sins (duritamulanu) which have not yet fallen
off (saDalani), please lie down to get over the fatigue.
C: O Blemishless
(niS-kaLaGka) Lord who - seeing
(kani) the misery (paritApamu) of Lord brahmA – seated (Asanuni) in Lotus
(paGkaja) (paGkajAsanuni), shining (velasi) as the Lord (pativai) of the Solar
– friend (Apta) of Lotus (paGkaja) (paGkajApta) - race (kula), having
gone (Egi) to the forest (vanamunaku) (vanamunakEgi) along with sItA –
the Lotus (paGkaja) Eyed (akSi) (paGkajAkSitO),having slayed (vadhiyiJci)
mArIca – one in the garb of deer (jiGka) (jiGkanu), having subdued (aNaci) the arrogance
(madamunanu) (madamunanaNaci) of the vile (maGku) rAvaNa (rAvaNuni); having bestowed (osagi) the golden
(baGgAru) laGkA (laGkanosagi) to the undoubting (nizzaGkuDagu) vibhISaNa
(vibhISaNuniki), protected (brOcina) the celestials (surala)! please lie down
in the heart (hRdayamuna) of this tyAgarAja (tyAgarAjuni) to get over the
fatigue.
bAgayanayya nI mAya lentO
bramhakaina. rAgA: candrajyOti. tALA: dEshAdi
P: bAgAyanayya nI mAya
lentO; brahmakaina koniyADa taramA
A: I gAradamunu
yonarincucunu nE gAdanucu balkuTayu
C: alanAdu kauravula
naNaca mana yalari dOsamanu naruni jUci pApa
phalamu nIku danaku lEdani
cakkaga pAlanamu sEya lEdA tyAgarAjanuta
Meaning: O Lord! O Lord praised by this
tyAgarAja!
How
grand is Your delusion! Is it possible even for brahmA to fully comprehend and
extol You?
While
declaring this magic formula, You also say ‘I am not the one’ who
speaks.
That day when You commanded to subdue the kauravas,
looking at arjuna who said that war is a sin, did You not protect him well by
explaining that ‘the results of sins do not accrue either to you or to
Me’?
Word-by-word
Meaning :
P: O Lord (ayya)! How (entO) grand (bAgAyenu)
(bAgAyenayya) is Your (nI) delusion (mAyalu) (mAyalentO)! Is it possible
(taramA) even (aina) for brahmA (brahmakaina) to fully comprehend and extol
(koniyADa) You?
A: While declaring (onariJcucunu) (literally compose)
this (I) magic formula (gAruDamunu)
(gAruDamunuyonariJcucunu), You also say (palkuTayu) ‘I (nE) am not (kAdu)
(kAdanucu) the one’ who speaks.
O
Lord! How grand is Your delusion! Is it possible even for brahmA to extol You?
C: That (ala) day (nAdu) when You commanded (ana) to
subdue (aNaca) the kauravas (kauravulunu) (kauravulanaNacamana),
looking
at (jUci) arjuna (naruni) (literally man) who said (anu) that war (alari) is a
sin (dOsamu) (dOsamanu),
did You not (lEdA) protect (pAlanamu sEya) him well
(cakkaga) by explaining that (ani) (literally saying) ‘the results
(phalamu) of sins (pApa) do not accrue (lEdu) (lEdani) either to you (nIku) or
to Me (tanaku)’? O Lord
praised (nuta) by this tyAgarAja! O Lord! How grand is Your delusion! Is it
possible even for brahmA to extol You?
balamu kulamu yEla rAma
bhakti kAraNamu. rAgA: sAvEri. tALA: rUpaka
P: balamu kulamu yEla rAma
bhakti kAraNamu velayu sakala siddhulella veNTa vaccugAni mEnu
C1: nITa kAki mInu munuga
nirata mudaya snAnamA tETa kannulu konga gUrca dEvadEva dhyAnamA
2: patramulunu mEyu mEka
balamaina yupAsamA citra pakSu lEgaya sUrya candrulaku samyamA
3: guhala vESa kOTu luNTE
guNamukalgu maunulA gahana munanu kOTuluNTE ghanamau vanavAsamA
4: jangamulu balukakuNTE
sangatigA maunulA angamu muyyani bAlulu yapuDu digambarulA
5: valacu tyAgarAja varadu
vara bhaktulu sEyu bhakti celagu sakala janulakella cellina kAsaunugA
bAle bAlEndu bhuSaNi
bhavaroga shamani. rAgA: rItigauLa. tALA: Adi
P: bAlE bAlEndu bhUSani
bhavarOga shamani
A: phAla lOchani ShrI
dharma samvardhani sakalalOka janani
C1: shIlE nanu rakSincu
jAgElE paramapAvani suguNajAle
natajana paripAlani lOlE!
kanaka maya sucElE kAla vairiki
priyamaina yillAlavai
yindu velisinanduku
shrI lalitE nI tanayudaNi
nanu kusAlugA piluva valEnammA
2: sArE sakala nigama
vanasancArE capala kOTinibha sharIrE
bAyarA daya ina kula
tilaka daya. rAgA: dhanyAsi. tALA: rUpaka
P: endu bAyarA daya ina
kula tilaka daya
A: indu vadana kundaradana
mandara dhara nI daya
C1: shrita sharaNya
suravarENya krta supuNya dhanyA daya
2: shAnta bhUSa bhakta
pOSa sharaNu shESa shAyI
3: nAgarAja dharanuta aja
tyAgarAja varada daya
baNTu rIti kolu viyavayya
rAma. rAgA: hamsanAda. tALA: dEShAdi
P: bantu rIti kolu
viyavayya rAma
A: tuNTa viNTi vAni
modalaina madA-dula goTTi nEla gUla jEyu nija
C: rOmAnca manu
rAma
nAma manu vara khaDga mivi rAjillu nayya tyAgarAjuni kE
Meaning: In this song Sri Thyagaraja pleads with Rama
to give him the post of a guard for Raama; symbolically meaning that he always
wants to be in Sri rama's sannidhi (in his presence). He says in the
anupallavi, the guard's post should be such that he is empowered to destroy all
the demons which are arishadvargas (kama-love, krodha, lobha, moha, mada,
matsarya) and since the guard is empowered to do so, he needs such a guard's
post. In the caraNam, he says he should be blessed with the emblem of
Ramabhakti, given a sword called Raama Naama (the name of Raama) to perform his
guard's job.
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’.
bhaja rAmam satatam
mAnasa. rAgA: husEni. tALA: Adi
P: bhaja rAmam satatam
mAnasa
C1: amita shubhAkaram pApa
timira vibhAkaram
2: shatamagha nuta gItam
sakala shrita pArijAtam
3: pAlita lOka gAnam
parama kapAli vinuta suguNam
4: sarOjavara nAbham yama
purArAti lAbham
5: varAnanda kandam nata
surAdi muni brndam
6: kamanIya sharIram
dhIram mama jIvAdhAram
7: kara dhrta sharachApam
rAmam bharita guna kalApam
8: bhava jalanidhi pOtham
sArasa bhavamukha nijatAtam
9: vAtAtmaja sulabham vara
sItA vallabham
10: rAja ravi nEtram
tyAgarAja vara mitram
bhajana parula kEla
daNDapANi bhayamu manasa rAma. rAgA: suraTi. tALA: rUpaka
P: bhajana parula kEla
daNDapANi bhayamu manasA rAma
A: aja rudra surEshula
kAyAsthAna mosangu rAma
C: anDakOTlu nindina
kOdaNDapANi mukhamunu hrtpuNDarIkamuna jUci pUja salpucu
nindu prEmatO garangu
niSkAmamulaku vara vEdaNDa pAla dAsuDaina tyAgarju sEyurAma
P: O My Mind! Why should
there be fear of Lord of Death, to those who are dedicated in chanting of names
of Lord shri rAma?
A: O My Mind! Why should
there be fear of Lord of Death to those who are dedicated to chanting the names
of the Lord shri rAma – who assigns to brahmA, shiva, indra and others
their respective positions?
C:O My Mind! Why should
there be fear of Lord of Death to those
desireless persons dedicated to chanting, as done by this tyAgarAja, the
names of Lord shri rAma – the protector of the blessed gajEndra, and who, while performing worship of the
Lord melt with great love by beholding, in their heart lotus, the face of Lord shri rAma - one who wields
bow kOdaNDa – and one who fills the crores of universes?
Word-by-word Meaning:
P:O My Mind (manasA)! Why
(Ela) should there be fear (bhayamu) of Lord of Death – one who wields (pANi)
sceptre (daNDa), to those who are dedicated (parulaku) (parulakEla) in chanting
(bhajana) of names of Lord shri rAma?
A:O My Mind! Why should
there be fear of Lord of Death to those who are dedicated to chanting the names
of the Lord shri rAma – who assigns (osaGgu) to brahmA (aja), shiva
(rudra), indra – Lord (Iza) of celestials (sura) and others (surEzulaku)
their respective (AyA) (surEzulakAyA) positions (sthAnamu)
(sthAnamosaGgu)?
C:O My Mind! Why should
there be fear of Lord of Death to those
desireless persons (niSkAmulaku) dedicated to chanting,as done (sEyu) by
this tyAgarAja - the servant (dAsuDaina) of the Lord, the names (nAma) of Lord
shri rAma – the protector (pAla) of the blessed (vara) gajEndra –
the elephant (vEdaNDa), and who, while
performing (salpucu) worship (pUja) (of the Lord) melt (karaGgu) with great
(niNDu) love (prEmatO) by beholding (jUci), in their heart (hRt) lotus
(puNDarIka) (puNDarIkamuna), the
face (mukhamunu) of Lord shri rAma - one who wields (pANi) bow kOdaNDa –
and one who fills (niNDina) the crores of (kOTlu) universes (aNDa)?
bhajana sEya rAdA rAma.
rAgA: athAna. tALA: rUpaka
P: bhajana sEya rAdA rAma
A: aja rudrAdulaku
satatam-Atma mantramaina rAma
C1: karuku bangAru valva
katinentO merayaga ciru navvulavu gala mOgamunu cintinci cintinci
2: aruNA bhAdharamuna
surucira dantAvalini merayu kapOla yugamunu niratamunanu dalaci dalaci
3: bAguga mAnasa bhava
sAgaramunanu darimpa tyAgarAju manavini vini tArakamagu rAmanAma
P:O My Mind! Why don’t you chant the
names of shri rAma?
A:O My Mind! Why
don’t you chant the names of shri rAma whose name is always the personal
mantra even for brahmA, Lord shiva and others?
C1:Pondering again and
again on the smiling face of the Lord, as
garments of unalloyed gold brightly shine in his waist, why don’t
you chant the names of shri rAma?
C2:Thinking again and
again unceasingly of the lips resembling the color of sky at dawn, the splendid
rows of teeth and the shining cheeks of the Lord, why don’t you chant the
names of shri rAma?
C3:O My Mind! In order to
cross over the Ocean of Worldly Existence, by heeding to the appeal of this
tyAgarAja, why don’t you chant well the name of Lord shri rAma which is
the raft to cross the Ocean?
Word-by-word Meaning
P:O
My Mind! Why don’t you (sEya rAdA) chant (or collectively sing) (bhajana)
the names of shri rAma?
A:O My Mind! Why
don’t you chant the (names)
of shri rAma whose name is always (satatamu) the personal (Atma) (literally
one’s own) (satatamAtma) mantra (mantramaina) even for brahmA (aja), Lord
shiva (rudra) and others (Adulaku) (rudrAdulaku)?
C1:Pondering again and
again (cintiJci cintiJci) on the smiling (ciru navvulu gala) face (mogamunu) of
the Lord, as garments (valva) of
unalloyed (karagu) gold (baGgAru) brightly (entO) (literally much) shine
(merayaga) in his waist (kaTini),why don’t you chant the names of shri
rAma?
C2:Thinking again and
again (dalaci dalaci) unceasingly (niratamunanu) of –
the lips (adharamunu)
resembling (Abha) the color of sky at dawn (aruNa) (aruNAbhAdharamunu), the
splendid (surucira) rows (AvaLini) of teeth (danta) (dantAvaLini) and the
shining (merayu) cheeks (kapOla yugamunu) (literally pair of cheeks) of the Lord, why don’t you chant
the names of shri rAma?
C3: O My Mind (mAnasa)! In
order to cross over (tarimpa) the Ocean (sAgaramunanu) of Worldly Existence
(bhava), by heeding (vini) to the appeal (manavini) of this tyAgarAja
(tyAgarAju), why don’t you chant well (bAguga) the name (nAma) of Lord
shri rAma which is the raft (tArakamu) (tArakamagu) (to cross the Ocean)?
bhajana sEyavE manasA
parama bhaktitO. rAgA: kalyANi. tALA: rUpaka
P: bhajana sEyavE manasA!
parama bhaktitO
A: aja rudrAdulaku
bhUsurAdula karudaina rAma
C: nAda praNava sapta svara
vEda vara shAstra purAnAdicatushshasSTi kalala bhEdamu galige;
mOdakara sharIra metti
mukti mArgamunu deliyani vAda tarka mEla shrImadAdi tyAgarAjanutuni
Meaning:
Pallavi, Anupallavi: O Mind! Feel privileged to sing the glory of shri Rama
with greatest devotion even when Brahma, Shiva and the Bhusuras dedicate
themselves to profit by this knowledge and engage yourself heart and soul in singing the glory of
the Lord.
CaraNam: Having had the blessing of being born as a
human being, which enables one to acquire knowledge of the eternal Omkara, the
quintessence of Nada, the seven notes of music, the vedas, the mystic chanting,
scriptures and epics all without the scope of the comprehensive arts, sixty
four in number, why should you waste this precious opportunity by indulging in
dry as dust argumen Word-by-word Meaning:
P: O My Mind (manasA)! Engage in (sEyavE) collective
singing (bhajana) of the names of the Lord with supreme (parama) devotion
(bhaktitO).
A: O My Mind! With supreme devotion, engage in collective
singing of the names of the Lord rAma -
who is rare (arudaina) even for brahmA (aja), Lord ziva
(rudra) and others (Adulaku) (rudrAdulaku) and also brAhmaNas (bhU sura) and
others (Adulaku) (surAdulaku).
C:Having embodied (zarIramu etti) (zarIrametti)
(literally having taken body) in the most joyous (mOdakara) human form -
in which sprouts (bhEdamu kaligE) the sixty-four
(catuS-SaSTi) fine arts (kaLala) like - seven (sapta) musical notes (svara)
emanating from nAdOMkAra (nAda praNava), vEdas, grammar (
why (Ela) (indulge in) disputations - arguments (vAda)
and reasoning (tarkamu) (tarkamEla) without knowing (teliyani) the path
(mArgamunu) of liberation (mukti)?
O My Mind! With supreme devotion, engage in collective
singing of the names of the Lord zrI rAma – praised (nutuni) by
auspicious (zrImat) Lord tyAgarAja and others (Adi) (zrImadAdi). ts and counter
arguments which destroy faith and divert you from the path of salvation? Come
let us sing the glory of Rama, adored by Shiva himself.
bhajana sEyu margamunu
jUpave parama bhAgavata bhAga. rAgA: nArAyaNi. tALA: Adi
P: bhajana sEyu mAgamunu
jUpavE parama bhAgavata bhAgadEya sad
A: ajuDu rudrudAkhaNDala
pavanaja vijayAdulu gumigUDi nIdu caraNa
C: sakala vEda shAstra
purANa dIpa sakala mantra tantra rUpa sItApati
sakala dEva ripu samara
pratApa sAdhu tyAgarAjanuta rAma nija
bhajarE bhaja mAnasa
rAmam. rAgA: kannada. tALA: tripuTa
P: bhajarE bhaja mAnasa
rAmam
A: ajamukha shuka vinutam
shubha caritam
C1: nirmita lOkam nirjita
shOkam pAlita munijanam adhunA nrpa pAkam
2: shankara mitram shyAmaa
gAtram kinkara jana gaNa tApatraya tamOmitram
3: bhUsama shAntam bhuja
kAntam vAram akhiladam tyAgarAja hrdbhAntam
Meaning: 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; (l) 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); who
is now (adhunA) (janamadhunA) a prince – child (pAkaM) of a King (nRpa).
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 - who is
tranquil (zAntaM) like (sama) (literally equal) the Mother Earth (bhU);
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.
bhajarE (Re) raghuvIram
shara bharita dasharatha kumAram. rAgA: kalyANi. tALA: Adi
P: bhajarE raghuvIram
shara bharita dasharatha kumAram
C1: nIvu durAsala rOsi
para nindala nellanu bAsi
2: pancEndriyamula naNacu
prapanca sukhamu visamanucu
3: anniyu panikodigEnA iu
au tirigina telisEnA
4: vErupanulaku bOka
gOmukha vyAghramu candamu gAka
5: tappu taNTalanu mAni
bhava taraAamunanu matipUni
6: karmamu hariki nosangi
satkAryamulanduppongi
7: bhakti mArgamunu telisi
nija-bhAgavatula jata galasi
8: mAyArahituni golici
nI-manasuna rAmuni dalaci
9: kAmAdula nEginci nI
kAryamulanu sAdhinci
10: rAjAdhipugA velasi
tyAgarAja varaduDani telisi
Meaning: Engage in
collective singing of names of Lord zrI raghuvIra - who has abundant arrows -
and the Son of King dazaratha.
Abhorring evilsome desires
and leaving all acts of speaking ill of others, engage in collective singing of
names of Lord zrI raghuvIra.
Subdue the five organs of
perception and considering the pleasures of the Universe to be indeed a poison, engage in collective
singing of names of Lord zrI raghuvIra. Is each and everything helpful in
one’s tasks? even after wandering here and there, has this been
understood?
Do not indulge in other
jobs and do not become (deceitful) like the cow-faced tiger (OR) Without
indulging in other jobs and without becoming deceitful like the cow-faced
tiger, engage in collecting singing of names of Lord zrI raghuvIra.
Desisting from commissions
and omissions and resolving in mind that the aim is to cross over the
Despising
Realising that the Lord who
shone as the Lord of Kings is the benefactor of this tyAgarAja, engage in
collective singing of Lord zrI raghuvIra.
Word-by-word Meaning:
P: Engage in collective
singing (bhajarE) of names of Lord zrI raghuvIra (raghuvIraM) - who has abundant (bharita) arrows
(zara) and the Son (kumAraM) of King dazaratha.
C1:Abhorring (rOsi)
evilsome desires (dur-Asala) and leaving (bAsi) all (ellanu) acts of speaking
ill (nindanalunu) (nindanalunellanu) of others (para), You (nIvu) engage in collective singing of names of
Lord zrI raghuvIra.
C2: Subdue (aNacu) the five (paJca)
organs of perception (indriyamulanu) – organs of speech, sight, smell,
touch and hearing (paJcEndriyamulanaNacu) and considering the pleasures
(sukhamu) of the Universe (prapaJca) to be
(anucu) indeed a poison (visamu) (visamanucu), engage in collective
singing of names of Lord zrI raghuvIra.
C3:Is each and everything
(anniyu) helpful (odigenA) in one’s tasks (paniku) (panikodigenA)? even
after wandering (tirigina) here (iTu) and there (aTu) has this been understood
(telisenA)? therefore, engage in collective singing of names of Lord zrI
raghuvIra.
C4:Do not indulge (pOka)
in other (vEru) jobs (panulaku) and do not become (kAka) (deceitful) like
(candamu) the cow (gO) faced
(mukha) tiger (vyAghramu); (OR) Without indulging (pOka) in other jobs
(panulaku) and without becoming
(kAka) deceitful like the cow (gO) faced (mukha) (tiger vyAgramu),
engage in collective singing of the names of Lord zrI raghuvIra.
C5:Desisting (mAni) from
commissions and omissions (tappu taNTalanu) and resolving (pUni) in mind (madi)
that the aim is to cross over (taraNamu) the ocean of Worldy Existence (bhava),
engage in collective singing of the names of Lord zrI raghuvIra.
C6: Surrendering (osaGgi)
(literally offering) all (the results of) actions (karmamu) to Lord hari
(harikinosaGgi) and taking pride (uppoGgi) in (andu) performing good actions
(sat-kAryamulu) (sat-kAryamulanduppoGgi), engage in collective singing of the
names of Lord zrI raghuvIra.
C7:Knowing (telisi) the
path (mArgamu) of devotion (bhakti) and joining (kalasi) the troupe (jata) of
true (nija) great devotees (bhAgavatula), engage in collective singing of the
names of Lord zrI raghuvIra.
C8:Worshipping (kolici)
the Lord who is beyond (rahituni) (literally bereft of) illusion (mAya) and
thinking (talaci) of Lord zrI rAma (rAmuni) in Your (nI) mind (manasuna),
engage in collective singing of names of Lord zrI raghuvIra.
C9:Despising (EkiJci) kAma
etc. (Adi) (kAmAdulanEkiJci) (
C10:Realising (telisi)
that the Lord who shone (velisi) as the Lord (adhipa) of Kings (rAja)
(rAjAdhipugA) is (ani) the benefactor (varaduDu) (varaduDani) of this
tyAgarAja, engage in collective singing of Lord zrI raghuvIra.
bhakti bicchmiyyavE. rAgA:
shankarAbharana. tALA: rUpaka
P: bhakti biccamiyyavE
bhAvukamagu sAttvika
A: mukti kakhila shaktiki
trimUrtula katimElmi rAma
C: prAnamu lEni vAniki
bangAru pAga cuTTi Ani vajra bhUSaNa
muramandu beTTu r ti
jAnalaku purANAgama shAstra vEda japa
prasanga trANa galgi yEmi
bhakta tyAgarAjanuta rAma
Meaning: (From TK Govinda Rao’s book)
Raama! I stand at your
threshold begging (“biccha Iyyave”) devotion (“bhakti”)
to you and only to you, nothing else!
That devotion is reputed
to confer all auspicious attributes (“bhaavukamagu”) leading to
that peace (“satvika”) that passeth all understanding.
This devotion is all powerful (“shakti”).
It confers a status superior (“ati melmi”) to that of celestials (“akhila
Shakti”) and the trinity (“trimurthulu”).
To train deceitful and
dashing women (“Jaanalaku”), bereft of devotion to expound Vedas
scriptures (“puraana aagama
veda japa prasanga”) and the epics will be like decorating corpses
(“praanamuleni vaaniki”) with laced cloth and gem studded ornaments
(“bangaaru baaga chutti”), a ridiculous exercise in futility
(“traana galgi yemi”).
bhaktuni cAritramu. rAgA:
bEgaDa. tALA: Adi
P: bhaktuni cAritramu
vinavE manasA sItArama
A:(A)shaktilEka tA gOrucu
jIvanmuktuDai Anandamu nondu
C1: japa tapamula tA
jEsiti nanarAdu adigAka mari kapaTAtmuDu manamai
balkarAdu upama tanaku
lEka unDavale nani yUra yUra tirugAga rAdu
capala cittudai yAlu
sutulapai sAreku bhrama kArAdanE hari
2: bhava vibhavamu
nijamani yencagarAdu adigAka mari shiva mAdhavabhEdamu
jEyagarAdu bhuvana-mandu
dAne yOgyuDanani bonki poTTa
sAkaga rAdu; pavanAtmaja
dhrtamau sItApati pAdamulanu Emara rAdanu hari
3: rAjasa tAmasa guNamulu
gArAdu adigAkanu avyAjamunanu rAlEdana gArAdu
rAjayOga mArgamu nI
cittamu rAjUcuTa viDavaga rAdu rAja
shikhAmaniyaina tyAgarAja
sakhuni marava rAdanE hari
Meaning: O My Mind!
Listen to the conduct of the devotee of Lord sItA rAma
who, devoid of all attachments, seeking (the Indwelling Lord) by himself,
attains bliss by becoming Living Free.
1. Listen
to the conduct of the devotee of Lord hari who says
that –
(a) one should never boast that “I performed
prayers and penances”;
(b) one should not speak so by becoming cunning;
(c) one should not roam about from place to place
(exhibiting talents) with the intention that there should be no one equal to self;
(d) one should not, by becoming fickle minded, ever be
bewildered by (encumbrances like) wife and children.
2. (a)
one should not consider the celebration (as seen in the)
(b)
one should not make differentiation so as ‘Lord ziva’ and
‘Lord viSNu’;
(c)
one should not nourish the stomach
by telling untruths that only he himself is the most capable person in the
World;
(d)
one should not forget the Lotus Feet of Lord zrI rAma - Consort of sItA - held by AJjanEya.
3. (a)
one should not have qualities of passion and inertia;
(b) one should not say that (the grace of the
Lord) did not come of its own;
(c) one’s mind should not give up till the path
of Kingly Knowledge and Kingly Secret is firmly established;
(d) one should not forget the Lord zrI rAma who is the
crown jewel of all Kings and who is the (dearest) friend of this tyAgarAja.
Word-by-word Meaning :
P: O My Mind (manasA)! Listen (vinavE) to the conduct
(cAritramu) of the devotee (bhaktuni) of Lord sItA rAma.
A: O
My Mind! Listen to the conduct of the devotee of Lord sItA rAma who devoid of all attachments
(Asakti lEka), seeking (kOrucu) (the Indwelling Lord) by himself (tA), attains (ondu) bliss (Anandamunu) by
becoming Living Free (jIvan muktuDai) (jIvan muktuDaiyAnandamunondu).
C1: O My Mind! Listen to the conduct of the devotee of
Lord hari who says that (anE) one
should never boast (ana rAdu) that “I (tA) performed (jEsitini)
(jEsitinana) prayers (japa) and penances (tapamulu)”; further (adigAka),
one should not speak (palka rAdu) so (mari) by becoming (manamai) (literally we
becoming) cunning (kapaTAtmuDu); one should not roam about (tirugaga rAdu) from
place to place (UrayUra) (literally village to village) (exhibiting talents)
with the intention that (ani) there should
be no one (lEka uNDavalenu) (lEka(y)uNDavalenaniyUrayUra) equal (upama)
(literally comparable) to self (tanaku); and one should not (kArAdu) (literally
it is not done) (kArAdanE), by becoming fickle (capala) minded (cittuDai)
(cittuDaiyAlu), ever (sAreku) be bewildered (bhrama) by (encumbrances like)
wife (Alu) and children (sutulu) (sutulupai).
C2: O My Mind! Listen to the conduct of the devotee of
Lord hari who says that (anu) -
one should not consider (eJcaga rAdu) the celebration
(vibhavamu) (as seen in the) Ocean (bhava) of Worldly Existence to be (ani)
real (nijamu) (nijamaniyeJcaga); further (adigAka), one should not make
differentiation (bhEdamu jEyaga rAdu) so (mari) as ‘Lord ziva’ and
‘Lord viSNu’ (mAdhava);
one should not
nourish (sAkaga rAdu) the stomach (poTTa) by telling untruths (boGki)
that only he himself (tAnE) is the most capable person (yOgyuDu) (yOgyuDanani)
in (andu) the World (bhuvanamu) (bhuvanamandu); and one should not forget
(Emara rAdu) (rAdanu) the Lotus Feet (pAdamulanu) (padamulanuyEmara) of Lord
zrI rAma - Consort (pati) of sItA -
held (dhRtamau) by AJjanEya – mind-born (Atmaja) of Wind God (pavana)
(pavanAtmaja).
C3: O My Mind! Listen to the conduct of the devotee of
Lord hari who says (anE) that one should not have (kArAdu) (literally it is not
done) (be under the influence of) qualities (guNamulu) of passion (rAjasa) and inertia (tAmasa);
furthermore (adigakanu), one should not (kArAdu) (literally it is not done) say
(ana) that (the grace of the Lord)
did not come (rA lEdu) (lEdana) of its own (avyAjamunanu) (literally
without any motive); one’s
(nI) (literally you) mind (cittamu) should not give up (viDavaga rAdu) till the
path (mArgamu) of Kingly Knowledge and Kingly Secret (rAja yOga) is firmly established
(rA jUcuta) (literally see that it is accomplished); one should not forget
(marava rAdu) (rAdanE) the Lord zrI rAma who is (aina) the crown jewel (zikhA
maNi) (maNiyaina) of all Kings (rAja) and who is the (dearest) friend (sakhA)
(sakhuni) of this tyAgarAja.
bhavanuta nA hrdayamuna
ramimpumu baDalika dIra. rAgA: mOhana. tALA: Adi
P: bhavanuta nA hrdayamuna
ramimpumu baDalika dIra
A: Bhava tAraka nAtO bahu
balkina baDalika dIra kamala sam
C1: pavanasuta priya
tanakai dirigina baDalika dIra
bhavanamu jEri nanu
vErapincina baDalika dIra kamala sam
2: varamagu naivEdyamulanu
jEyani baDalika dIra
paravalEka
saripOyinaTTADina baDalika dIra kamala sam
3: prabala jEsi nanu
brOcEdavanukonna-baDalika dIra
prabhuvu nIvu
tyAgarAjuniki baDalika dIra kamala sam
bhavasannuta nA daghamenta
ghanIbhavamO. rAgA: varALi. tALA: Adi
P: bhavasannuta nA
daghamenta ghanIbhavamO
A: bhava nIradhi tAraka
suguNa nAka-bhayamiyyanu tOcanandukabja
C1: pApa haraNa shrI
raghuvara madhurA-lApa dIna janadhana pAvana nI
prApu galuga gOri dorakani
paritApamu gani manasu karagananduku
2: karuNAkara nI caraNamu
shilanu varanAriga jEsinadi gAkanu
sharamasuruni gAcEnE nIku
nA duritamulanu bOgoTTi brOcuTaku
3: ivvidhamuna nundu nanu
jUci yauvana garvamu mincina narulu
navvagAnu rOsamEla rAdO
evvari tODanu vinnavintunu rAdani
4: I janmamunanu
mOsabOkanu nI japamulaku vighAtamaina bhava
vyAjamu lellanu rOsina
tyAgarAjuni paini dayarAnanduku
Meaning:
O Lord praised by Lord ziva! O Lord who carries across
the
Your holy feet turned a stone into a blessed woman
(ahalya); further, isn’t it that Your arrow spared a demon? Why
wouldn’t You feel indignant when persons, conceited by their youth,
laugh at me looking at the condition I am in? with whom shall I appeal that You
would not feel indignant?
I
do not know how hardened my sins are, for You to protect me by driving
away my sins!
How
hardened should be my sins, in order that -
(a)
it did not occur to You to give me refuge!
(b)
Your heart would not melt seeing my pitiable condition of not getting Your
support sought by me!
(c) Your grace would not come on this tyAgarAja who
– without being deceived in this birth, has avoided all such pretexts or
excuses of this World which are impediments for chanting Your names!
Word-by-word Meaning :
P: O Lord praised (sannuta) by Lord ziva (bhava)! How
(enta) hardened (ghanIbhavamO) should be my (nAdu) sins (aghamu) (nAdaghamenta)!
A: O Lord who carries across (tAraka) the ocean
(nIradhi) of Worldly Existence (bhava)! O Virtuous One (suguNa)! in order
that (anduku) it did not occur (tOcani) to You to give (iyyanu) me (nAku)
refuge (abhayamu) (literally freedom from fear) (nAkabhayamiyyanu), O Lord
praised by brahmA – abiding (bhava) in Lotus (abja) (tOcanandukabja)! how
hardened should be my sins!
C1: O Lord who destroys (haraNa) sins (pApa)! O Lord
zrI raghuvara! O Lord who utters sweet words (madhurAlApa)! O Wealth (dhana) of
humble (dIna) people (jana)! O Holy One (pAvana)! in order that (anduku) Your
heart (manasu) would not melt (karagani) (karagananduku) seeing (kani) my
pitiable condition (paritApamu) of not getting (dorakani) Your (nI) support (prApu)
sought (
O
Lord praised by Lord ziva! how hardened should be my sins!
C2: O Merciful Lord (karuNAkara)! Your (nI) holy feet
(caraNamu) turned (jEsinadi) a stone (zilanu) into a blessed (vara) woman
(nAriga) (ahalya); further (gAkanu), isn’t it that Your arrow (zaramu)
spared (kAcenE) (literally protected) a demon (asuruni) (zaramasuruni)?
in
order that You (nIku) could protect (brOcuTaku) me by driving away (pOgoTTi) my
(nA) sins (duritamulanu), (I do not know)
O
Lord praised by Lord ziva! how hardened are my sins!
C3: Why (Ela) wouldn’t You feel indignant (rOsamu rAdO) (rOSamEla) when persons (narulu), conceited
(garvamu miJcina) (literally with excessive pride) by their youth (yauvana),
laugh (navvagAnu) at me (nanu) looking (jUci) at the condition (ivvidhamunanu)
I am in (uNdu) (ivvidhamunanuNDu)?
with
(tODanu) whom (evvari) (rAdOyevvari) shall I appeal (vinnavintunu) that (ani)
You would not feel (rAdu) (literally come) (rAdani) indignant?
O
Lord praised by Lord ziva! how hardened should be my sins!
C4: In order that (anduku) Your grace (daya) would not
come (rAni) (rAnanduku) on (paini) this tyAgarAja (tyAgarAjuni) who –
without being deceived (mOsa pOkanu) in this (I) birth
(janmamunanu), has avoided (rOsina) (literally abhor) all (ellanu) such
pretexts or excuses (vyAjamulu) (vyAjamulellanu) of this World (bhava) which
are (aina) impediments (vighAtamu) (vighAtamaina) for chanting (japamulaku)
Your (nI) names, O Lord praised by Lord ziva! how hardened should be my sins!
bhikSATana vESamu. rAgA:
suraTi. cApu tALA.
P: bhikSATana vESamu
nIkElanayya I vivaramu telupuvayya pancanadIsha nIku
A: dAkSAyaNi uNDaga tanayu
luNDaga tana satitO dASharathi uNDaga nIku
C: rAga dvESa mada
mAtsarya rahita bhAgavata bhAgyamugAga kOritivO
yAga yajna bhOga mOhamu
mIrivOni tyAgarAjunu kanula jUDavO nIku
bhuvini dAsuDanE pErAsacE
bonkulADitinA budha. rAgA: shrIranjani. tALA: dEshAdi
P: bhuvini dAsuDan
pErAsacE bonkulADitinA budha manOharA
A: avivEka mAnavula gOrikOri
aDDatrOva drokkitinA brOvavE
C: cAla saukhyamO kaSTamO
nEnu jAli jenditin sarivArilO
pAlamuncina nITamuncina
padamulE gati tyAgarAjanuta
brahma sirahkhaNDanamu.
rAgA: kalyANi. Adi tALA.
P: brahma
sirahkhaNDanamucEsinadi gAni ramaNIya kusumamula girirAja suta pUjincanaTa
A: brhat-karuNA sAgara
mrga gaja carmAmbaradhara sahaja shAnta mukha vilAsa sAmbha manOhara
C: harani vara sApamulani
sarasamugA hariyincina haritO nokaTaitivi mari harihara rUpamulu nilipi
paramEshvara nI samshaya
bhAvamu tircenaTa dharanu tyAgarAjuni dayanu brOva rAdA
brndAvana lOla gOvinda
aravinda nayana. rAgA. tODi. tALA: rUpaka
P: brndAvana lOla
gOvindA-ravinda nayana
A: sundarAnga dhrta
rathAnga sujanAri timira patanga
C: mAmava shrI ramanA mani
madanAshrta mitra rAmadAsa dAsa tyAgarAjanuta caritra
Meaning: O Lord gOvinda, fond of bRndAvana!
O Lotus Eyed!
O Lord of charming
features! O Wielder of discus – wheel! O Lord who destroys the enemies of
virtuous people like Sun who dispels the darkness!
Beloved of
lakshmI! O Friend of those dependent on You! O Lord whose exploits have been
praised by this tyAgarAja – a disciple of rAma dAsa (or servant of
devotees of zrI rAma)! Please protect me.
Word-by-word Meaning:
P: O Lord gOvinda, fond of
(lOla) bRndAvana! O Lotus (aravinda) (gOvindAravinda) Eyed (nayana)!
A:O Lord of charming
(sundara) features (aGga) (sundarAGga)! O Wielder (dhRta) of discus – wheel -
part (aGga) of chariot (ratha) (rathAGga)! O Lord who destroys the enemies
(ari) of virtuous (sujana) (sujanAri) people like Sun (pataGga) who dispels the
darkness (timira)!
O Lord gOvinda, fond of
bRndAvana! O Lotus Eyed!
C:Please protect (ava) me
(mAM) (mAmava), O Beloved (madana)
(literally cupid) of lakSmI – zrI ramaNI - jewel (maNi) (among women)!
O Friend (mitra) of those
dependent (Azrita) (madanAzrita) on You! O Lord whose exploits (caritra) have
been praised (nuta) by this tyAgarAja – a disciple (dAsa) of rAma dAsa
(or servant of devotees of zrI rAma)! O Lord gOvinda, fond of bRndAvana! O Lotus
Eyed!
brOcEvArevarE raghupatE.
rAgA: shrIranjani. tALA: Adi
P: brOcEvArevarE raghupatE
C1: ninu vinA
2: shrI rAmA nenaruna
3: sakala lOka nAyaka
4: naravara nI sari
5: devEndrAdulu meccuTaku
lanka dayatO dAna mosangi sadA
6: vAli nokka kOla nEsi
ravi bAluni rAjuga gAvinci jUci
7: muni savanamu jUDa
veNTajani khala mAricAdula hatambu cEsi
8: bhavAbdhi taraNOp yamu
nErani tyAgarAjuni karambidi
Meaning: (From TK Govinda
Rao’s Book)
Chief
(“pathe”) of Raghus! There is no one else
(“varevaru”) to bestow
affection (“broche”) on me and protect me other than you, Lord
(‘nayaka”) of the Universe (“sakala loka”)! Most
exalted (“neesari”) among men (“naravara”)!
Who else would have
donated (“daana mosangi”) Lanka to Vibheeshana to the delight and
appreciation (“mecchutaku”) of Indra (“devendra”) and
others (“dula”)?
Who else would have
followed Visvaamitra (“muni”) from Ayodhya and protected the
sacrifice he was performing from being desecrated by Maaricha and others?
Who else could have killed
the indomitable Vaali with just a simple(“oka”) arrow (“kola”) and croned
Sugriva (son of the Sun God (“ravi baaluni”)) as the king of
Kishkinda?
And who else can lift
Tyaagaraaja from the ocean of birth (“bhavaabdhi”) and death and
lead him to salvation?
brOva bhAramA raghurAmA
bhuvanamella nIvai nannokani. rAgA: bahudAri. tALA: Adi
P: brOva bhAramA raghurAmA
bhuvanamella nIvai nannokani
A: shrI vAsudEva
anDakOTula gukSiNi yuncakOlEdA nannu
C: kalashAmbudhilO dayatO
namarulakai adigAka gOpi
kalakai koNDa letta lEdA
karuNAkara tyAgarAjuni
MEANING: (From T K Govinda Rao’s Book)
O Raghurama! You are the
omnipresent Prop (“Neevu”) of the sprawling (“ella”)
world (“bhuvana”). Will protecting (“Brova”) this frail
(“nann Okkani”) Tyagaraja prove an intolerable burden
(“Bhaaramaa?”) on you and tax you ?
Sri Vasudeva! Have you not
absorbed and preserved (“yunchukoleda”) the entire cosmos
(“kukshini”) within your stomach (“Andakotla”)?
Did you not kindly
(“dayato”) to support
the Mandara mountain under the ocean on behalf of the celestial
(“Namarulakai”) during the churning of the ocean
(“kalashambudhilo”) for
nectar?
And did you not
(“leda”) lift
(“Letta”) the
Govardhana hill (“konda”)
to protect Gopis and cows. Ocean of mercy!
buddhi rAdu buddhi rAdu
peddala suddulu. rAgA: shankarAbharaNa. tALA: jhampa
P: buddhi rAdu buddhi rAdu
peddala suddulu vinaka
A: buddhi rAdu buddhi rAdu
bhUri vidyala nErcina
C1: dhAnya dhanamulacEta
dharma mentayu jEsina
ananya bhaktula vAgamrta
pAnamu sEyaka
2: mAnaka bhAgavatAdi
rAmAyaNamula jadivina
mAnusAvatAra carita
marmajnula jatagUdaka
3: yOgamu labhyasincina
bhOgamu lentO galigina
tyAgarAja nutudau rAma
dAsula celimi sEyaka
cakkani rAja mArgamu
lunDaga sandula dUranela O. rAgA: kharaharapriyA. tALA: Adi
P: cakkani rAja mArgamu lunDaga
sandula dUranela O manasA
A: cikkani pAlu mIgada
unDaga chIyanu gangA sAgara mElE
C: kanTiki sundaramagu
rUpamE mukkaNTi nOTa celagE nAmamE tyAgarAjintanE
nelakonnadi daivamE
iTuvaNTi shrI sAkEta rAmunimuni bhaktiyanE
Meaning: (TK Govinda
Rao’s book & courtesy of Mrs. Jayasri Akella)
mind(“manasaa”) ! When the spacious
(“chakkani”) royal (“raja”) path (‘marga”)
to salvation is available (“undaga”), why should you take
(“doora neele”) to by-lanes (“sandula”) ?[Chakkani:
Beautiful, Comfortable; Raaja: Royal ;
Margamulu: paths ;
Undaga: existingSandu: 1.Narrow, small opening, 2.narrow path ; Sandula: Into
those narrow paths;Dooruta: To somehow enter, make space. ; Ela: why? ; Oo Manasa: oh my soul.]When
nutritious (“chikkani”) creamy (“meegada”) milk
(“paalu”) is available (“yundaga”), will anyone think
of (“ele”) deetestable (“cheeyanu”) toddy –
GANGASAGARAM ? [Chikkani: Thick, rich ; Paalu: milk ; meegada: cream;
undaga:
when existing, when available ; cheeyanu: distateful, ; gangasaagaramu: toddy
;ele: why do you want?]When you can feast your eyes (“kantiki”) on
the ravishingly beautiful (“sundara”) form (“roopame”)
of SRI RAMA, when LORD SHIVA (“mukkanti”) is eternally chanting
(“nota chelage”) the
name (‘naamame”) of SRI RAMA, who has condescended to grace
(“nelakonnadi”) the abode (“intane”) of Tyagaraja, why
should you resort to devious and labyrinthine paths instead of the royal path
to salvation.
[ kallu: eyes; kantiki: to
eyes ; Sundara taramagu: Pleasing (Sundaramu: beautiful); roopame: form, figure
; Mukkanti(moodu + kanti): the three eyed - lord Shiva.;noru: mouth ; nota: in
the mouth of; chelage: resound, happen, enjoy oneself;namamu: name ;
Tyagaraaju+intane: in the house of Tyagaraja ; Nelakonnatti: stay put ;
Daivame: diety ; Yituvanti: such ;
Sri: Goddess lakshmi, ;
Saketa: the city of Rama, Capitol of Ayodhya kingdom; Ramuni: Of Rama ;
Bhakti: Devotion ; ane: the one by name (bhakti) ]
cAla kallalADu konna
saukhyamEmirA. rAgA: Arabhi. tALA: Adi
P: cAla kallalADu konna
saukhyamEmirA
A: k lamu bOnu mATa
nilucunu, kalyANarAma nAtO
C: tallitaNDri nE nuNDa
takkina bhayamEla yani palum ru nI vennO bAsalu jEsi
ilalO sarivAralalO ententO
brOcucuNDi peddalat balki meppinci tyAgarAjunitO
In the kRiti tyAgarAja asks Lord what
pleasure He derives by speaking lies to him.
P: O Lord! What pleasure
do You derive by telling much lies to me?
A: O Auspicious Lord shri
rAma! time will pass, but the word (uttered) stands; what pleasure do You
derive by telling much lies to me?
C:You, having promised me
much that ‘when I am there as Your mother and father, why fear anything
else?’, having been protecting me much among my peers in this World,
having lauded me by telling (about me) to great men, then what pleasure do You
derive now 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 shri rAma! time (kAlamu) will pass (pOnu), but the word (mATa) (uttered)
stands (nilucunu); what pleasure do You derive by telling much lies to me
(nAtO)?
C: You (nIvu) having
promised (bAsalu cEsi) me much (entO) (nIventO) that (ani) ‘when I (nEnu)
am there (uNDa) (nEnuNDa) as Your mother
(talli) and father (taNDri), why (ElarA) fear (bhayamu)
(bhayamElarAyani) anything else (takkina)?’, having been (uNDi)
protecting (brOcucunu) (brOcucunuNDi) me much among my peers (sari AralalO) in
this World (ilalO),having lauded (meppiJci) me by telling (balgi) (about me) to
great men (peddalatO), then what pleasure do You derive now by telling much
lies to this tyAgarAja (tyAgarAjunitO)?
(meaning adopted from Shri
Govindans webpage in sulekha.com)
calamElarA sAkEtarAmA.
rAgA: mArgahindOLa. tALA: dEshAdi
P: calamElarA sAkEtarAmA
A: valaci bhakti
mArgamutOnu ninnu varnincu cunna natO
C: endu bOdu nE nEmi
sEyadunu eccOTa nE mora beTTudunu
dandhanalatO proddu
pOvalen tAla j lara Ty gar januta
callaga nAtO balkumI rAma sArasa
vadana. rAgA: vEgavAhini. tALA: Adi
P: callaga nAtO balkumI
rAma sArasa vadana sAdhu santrANa
A: ullamunanu nIkE
marulukonnAnu uragashayana nA tappu lencaka nIvu
C: nirupama shUra
nikhilAdhAra para kAminI dUra pApa vidhAra
sarasija nEtra shyAmala gAtra
vara tyAgarAraja hrdvArija mitra
callarE rAmacandru nIpai
pUla. rAgA: Ahiri. tALA: cApu
P: callarE rAmacandru
nIpai pUla
A: sompaina manasutO
impaina bangAru gampalatO manci campakamulanu
C1: pAmaramulu mAni
nEmamutnu ramA manOharuni paini tAmara pUla
2: dhAta vinutuDaina
sItApati paini cEtulatO pArijAta sumamula
3: I jagatini dEva
pUjArhamau pUla-rAjilO mEtaina jAji sumamula
4: amita parAkramadyu
maNikulArNava vimala candrunipai hrtkumuda sumamula
5: ennarAni janana
maraNamu lEkuNDa manasAra tyAgarAjanutuni paini pUla
Meaning: (1) Let us shower flowers on Lord
shri rAmacandra.
(2) Let us shower fragrant
campaka flowers from beautiful golden baskets with a happy mind on Lord shri
rAmacandra.
(3) By desisting from wickedness
and observing self control, let us shower lotus flowers on Lord shri
rAmacandra.
(4) Let us shower jasmine
flowers - considered to be superior
in the range of flowers worthy for worshipping the Gods – on Lord shri
rAmacandra.
(5) Let us shower the
flower of the lotus of our hearts on the Lord shri rAmacandra – the
infinitely mighty – the spotless moon born in the ocean of the Solar
dynasty.
6) Let us shower by our
hands the pArijAta flowers on the Lord shri rAmacandra - Consort of sItA- praised
by brahmA.
(7) In order to ensure
that we do not have countless births and deaths, let us shower flowers with our whole
heart on the Lord shri rAmacandra – praised by this tyAgarAja.
Word-by-word Meaning:
P: Let us shower (callarE)
flowers (pUla) on Lord shri rAmacandra (rAmacandrunipai).
C1: Let us shower fragrant
(maJci) (literally good) campaka flowers (campakamulanu) from beautiful
(impaina) golden (baGgAru) baskets (gampalatO) with a happy (sompaina) mind (manasutOnu) on Lord
shri rAmacandra.
C2: By desisting (mAni)
from wickedness (pAmaramula) and observing self control (nEmamutO), let us
shower lotus (tAmara) flowers (pUla) on (paini) Lord shri rAmacandra - the
Beloved (manO-hara) (manO-haruni)(literally one who has stolen the heart) of lakSmi
(ramA).
C3: Let us shower jasmine
(jaji) flowers (sumamula) - considered to be superior (mElaina) in the range (rAjilO)
of flowers (pUla) worthy (arhamau) for worshipping (pUja) (pUjArhamau) the Gods
(dEva) – on Lord shri rAmacandra.
C4:Let us shower the
flower (sumamula) of the lotus (kumuda) (literally white lily) of our hearts
(hRt) on the Lord shri rAmacandra –the infinitely (amita) mighty
(parAkrama) – the spotless (vimala) moon (candra) (candrunipai) born in
the ocean (arNava) of the Solar –Sun - jewel (maNi) of the sky (dyu) - dynasty
(kula) (kulArNava).
C5 : Let us shower by our
hands (cEtulatO) the pArijAta flowers (sumamula) on (paini) the Lord shri
rAmacandra - Consort (pati) of sItA – praised (vinutuDaina) by brahmA (dhAta).
C6 :In order to ensure
that we do not (lEka) have (uNDa)
(lEkuNDa) countless (enna rAni) births (janana) and deaths (maraNamulu), let us shower flowers (pUla) with our
whole heart (manasAra) on (paini) the Lord shri rAmacandra – praised
(nuta) (nutuni) by this tyAgarAja.
cAlu cAlu nI yuktulu
naDuvadu sArasAkSa shrI Krishna. rAgA: sAvEri. tALA: tripuTa
P: cAlu cAlu nI yuktulu
naDuvadu sArasAkSa shrI Krishna
A: shUla dharAdula
karudaina mammugUDi sukhamulanu bhavimpave shrI Krishna
C1: Adhara radanamula gani
sokkucu mE mAsinci vaccitimi budha rakSaka
shalya sArathya monarinci
bonku-tEruga maitimi shrI Krishna
2: kaNDa cakkera vanTi
balukulu vini mEmu kAminci vaccitimi
unDiyuNDi bAluni gilli
mari toTla ucunaderuga maitimi shrI Krishna
3: tyAgarAja nutuDani ati
prematO tarunulu vaccitimi bhOgi shayana
mA mATalu mIraku
buddhishAli vaudusum shrI Krishna
candrashEkhara hara. rAgA:
bEgaDa. cApu tALA.
P: candrashEkahara hara
sharaNAgata vatsala samayamu brOvarA praNatArthi hara shrI
A: mantra japamula lOnu
mahima sarvArthamuga entakladO telupavayya rAjIva nEtrA
C: jAlamu jEsitE
samshayamu tIrunA kAlamu pOyina karmamu tIrunA
kAla kAlAtIta kapAli nIvE
nI ilalO tyAgarAjuniki varNimpa taramA
cani tODi tEvE O manasA.
rAgA: harikAmbhOji. tALA: Adi
P: cani tODi tEvE O manasA
A: kanikaramutO gani kara
miDi cira-kAlamu sukha-manubhavimpa vEgamE
C: patitula brOcu paTTAdhi
kArii paramArtha mata vasiSThA- nusArini
dyuti nirjita shata
shambarAriNi dhurina tyAgarAja hrccarini
cEDE buddhi mAnurA. rAgA:
AThANA. tALA: Adi
P: cEDE buddhi manurA
A: IdE pAtra mevarO jUDarA
C: bhUvAsiki dagu phalamu
galgu nani budhulu balka vina lEdA manasA
shrI vAsudEvas-sarva
manucunu cintincarA tyAgarAja vinutuni
celimini jalajAkSu gaNTE
jepparayyA mIru. rAgA: yadukulakAmbhOji. tALA: Adi
P: celimini jalajAkSu
gaNTE jepparayyA mIru
A: palumAru mrokkedanu
dayatO balukarayyA entO
C1: shara cApamu karamuna
niDi merayunayy entO karuNA rasamu niNDina kannulayyA
2: cUDa jUDa manasu karagE
sumukhuDayy bhaktula jADa delisi mATalADE jAnuDayyA
3: shrngAruni bAsi mEnu
cikkenayyA hari cengaTa munnE nAmadi jikkEnayyA hari
4: nAlOni jAlini balka
jAlanayyA hari mIlO mIrE telisi marma mIyara entO
5: tyAgarAja sakhuDani
dalatu nayyA mIru bAguga nAyangalArpu bAparayyA
centanE sadA yuncukOvayyA.
rAgA: kuntalavarALi. tALA: dEshAdi
P: centanE sadA
yuncukvayyA
A: mantukekku shI mantuDau
hanumantu rItiga shrIkAnta nI
C: talacina panulanu nE
delisi talatO naDaci santasilludurA
palumAru balka panilEdu
rAmA bharatuni vale tyAgarAjanuta
cEra rAvadEmirA rAmayya.
rAgA: rItigauLa. tALA: dEshAdi
P: cEra rAvadEmirA rAmayya
A: meragAdurA ika mahA
mEru dhirA shr kara
C: talli taNDri lEni bAla
tana nAthu gOru rIti palum ru vEDukoNTE pAlinca rAdA
valacucu nEnu nIdu
vadanAravindamunu dalaci karagaga jUci tyAgarAja sannuta
cEsinadella maracitivO O
rAma rAma. rAgA: tODi. tALA: Adi
P: cEsinadella maracitivO
O rAma rAma
A: AsakonnaTTi nannala
pincuTaku mundu
C1: Alu nIkaina bhaktu
rAlanucu nAdu prAlumAlaka ravi bAluni celimiyu
2: bhAsa tappaka vibhUSaNuni
kOrakAdi shESuDagu tammuni pOSinca mani rAju
3: rAmA shrI tyAgarAja
prEmAvatAra sItA-bhAma mATalu delpa bhImAnjanEyu bramha
cEtulAra shrngAramu jEsi
cUtunu shrI rAma. rAgA: kharaharapriyA. tALA:Adi
P: cEtulAra shrngAramu
jEsi cUtunu shrI rAma
A: sEtu bandhana surapati
sara-sIruha bhavAdulu pogaDa nA
C1: merugu bangArandelu
beTTi mETiyau sariga valvalu gaTTi sura taru
sumamula siganinda jutti
sundaramagu mOmuna muddubeTTi
2: mOlanu kundanamu
gejjalu gUrci mudduga nuduTanu tilakamu dIrci
alakalapai rAvi rEkayu
jArci andamaina ninnuramuna jErci
3: Ani mulyAla koNDE vEsi
havusugA parimaLa gandhamu bUsi
vAni suraticE visaraga
vAsi vAsiyanuchu tyAgarAja nutayanni rOsi
cinna nADE nA ceyi
baTTitivE. rAgA: kalAnidhi. tALA: dEshAdi
P: cinna nADE nA ceyi baTTitivE
A: ennarAni UDigamu
gaikoni yentO ninnu pAlanamu sEtunani
C: ITTivELa viDa
nADudAmanO ElukondAmani EncinAvO teliya
guTTu brOvavE suguNa
vArinidhi goppa daivamA tyAgarAjanuta
cintistunnADE yamuDu.
rAgA: mukhAri. tALA: Adi
P: cintistunnADE yamuDu
A: santatamu sujanulella
sadbhajana jEyuTa jUci
C1: shUla pAsha dhara
bhata jAlamula jUci
mari mI kOlAhalamu luDigu
kAlamAyE nanyanuucu
2: vAridhi shOSimpa jEyu
krUra kumbhajuni rIti
ghOra narakAdula naNacu
tTraka nAmamunu dalaci
3: dAri teliyalEka tirugu vAralaina
cAlunaNTE
sAramaNi tyAgarAju
sankIrtanamu bADEranucu
cUDarE celulAra yamunAdEvi
sogasella. rAgA: kAmavardhini. tALA: tripuTa
P: cUDarE celulAra
yamunAdEvi sogasella santOSamuna
C1: errani pankEruhamulE
andu impaina bhrnga nAdamule
2: IsukadinnE lenta telupe
mEnu indranilamu vaNTi nalupE
3: mETikalu vajrampu
shilalE andu kuTilamaina cinnayalale
4: hamsala ravaLice jAla
dEvI adigO celange nI vELa
5: polatulAra podariNDlE
tenEloluku kharjurapu paNDlE
6: phalamucE drAkSa latalE
andu paccani cilukala jatalE
7: vinta vinta virula vAna
madi kententO maru layyanE
8: kOkilamulu mrOsEnE
marudu kusuma sharambu vEsEnE
9: callani malayamArutamE
Krishna svAmini gUDunadi satamE
10: rAja vadanalAra ganarE
tyAgarAja sakhuni pAta vinarE
Meaning:
gOpikas
to one another - O Friends! Happily
behold the exceeding grace of
(river) yamunA dEvi!
1.
What a reddish lotuses! And, what a sweet humming of the bees thereon!
2.
What a white sand banks! And, what a sapphire-like dark body of the river!
3.
The steps (of the ghat) are indeed diamond stones! And, what a curly little
waves thereon!
4.
Behold! Together with calls of swans, how nicely shines yamunA dEvi now!
5.
O Maids! What a bowers! And, what a nectarine date palm fruits!
6.
What a grape vines with bunches of fruits! And, what a pairs of green parrots
thereon!
7.
To the mind, how much desire-arousing is the shower of variety of flowers!
8.
There, the koels are cooing and the cupid is shooting shafts of flowers!
9.
There, the wafting of cool gentle
breeze! And, certain is our meeting Lord kRSNa!
10.
O Moon faced! Behold! Listen to the (musical) notes of Lord kRSNa –
friend of tyAgarAja!
Word-by-word Meaning :
gOpikas
to one another -
P: O Friends (celulAra)! Happily (santOSamuna) behold (cUDarE)
the exceeding (ella)
(literall all) grace (sogasu) (sogasella) of (river) yamunA dEvi!
C1: What a reddish (errani)
lotuses (paMkEruhamulE)! And, what a sweet (impaina) humming (nAdamulE) of the
bees (bhRGga) thereon (andu) (anduyimpaina)! O Friends! Happily behold the exceeding grace of yamunA
dEvi!
C2: What (enta) a white (telupE)
sand (isuka) banks (dinnelu) (dinnelenta)! And, what a sapphire-like (indra
nIlamu aNTi) (nIlamuvaNTi) dark (nalupE) body (mEnu) of the river! O Friends! Happily behold the exceeding
grace of yamunA dEvi!
C3: The steps (of the ghat) (mETikalu) are
indeed diamond (vajrampu) stones (zilalE)! And, what a curly (kuTilamaina)
little (cinna) waves (alalE) (cinnayalalE) thereon (andu)! O Friends! Happily behold the exceeding grace
of yamunA dEvi!
C4: Behold (adigO)! Together with
calls (ravaLicE) of swans (haMsala), how nicely (cAla) shines (celaGgenu)
yamunA dEvi (dEviyadigO) now (I vELa) (celaGgenI)! O Friends!
Happily behold the exceeding grace of yamunA dEvi!
C5: O Maids (polatulAra)! What a
bowers (podaru-iNDLE) (podariNDLE)! And, what a nectarine (tEnelu oluku)
(tEneloluku) (literally dripping with honey) date palm (kharjUrapu) fruits
(paNDLE)! O Friends! Happily
behold the exceeding grace of yamunA dEvi!
C6: What a grape (drAkSa) vines
(latalE) with bunches of fruits (phalamucE)! And, what a pairs (jatalE) of
green (paccani) parrots (cilukala) thereon (andu)! O Friends! Happily behold the exceeding grace of yamunA
dEvi!
C7: To the mind (madiki), how much
(ententO) (madikenententO) desire-arousing (marulu-ayyanE) (marulayyanE) is the
shower (vAna) of variety (vinta vinta) of flowers (virulu)! O Friends! Happily behold the exceeding
grace of yamunA dEvi!
C8: There, the koels (kOkilamulu)
are cooing (mrOsanE) and the cupid (maruDu) is shooting (EsenE) shafts
(zarambulu) (zarambulEsenE) of flowers (kusuma)! O Friends! Happily behold the exceeding grace of yamunA
dEvi!
C9 : There, the wafting of cool (callani) gentle breeze (malaya
mArutamE)! And, certain (satamE) is our meeting (kUDunadi) Lord (svAmini)
kRSNa!
O
Friends! Happily behold the exceeding grace of yamunA dEvi!
C10: O Moon (rAja) faced
(vadanalAra)! Behold (kanarE)! Listen (vinarE) to the (musical) notes (pATala)
of Lord kRSNa – friend (sakhuni) of tyAgarAja! O Friends! Happily behold the exceeding grace of yamunA
dEvi!
cUtAmurArE I veDkanu.
rAgA: kApi. cApu tALA.
P: cUtAmurArE I veDkanu
sudatulAra nEDu
A: puruhUtAdula karudaina
yoDalO yuvidalella harini gUDi yADEdaru
C1: okari kokaru gandhamu
naladEru okari kokaru tilakamu diddEru
okari kokaru vIDemu
losagEru okari kokaru hAramu vEsedaru
2: okari kokaru valuvulu
gaTTEru okari kokaru ravikelu doDigEru
okari kokaru kaugita
gUcEru okari kokaru tamalO sokkEru
3: okari kokaru pATalu
pADEru okari nokaru sarasamu lADEru
okari nokaru hariyani
cEcEru okari nokaru kAnaka bhramasEru
cUtAmurArE sudatulAra
rangapatini. rAgA: Arabhi. tALA: rUpaka
P: cUtAmurArE sudatulAra
rangapatini
A: sItApati pUjyuDaTa
shrngAra shEkharuDaTa
C1: sarigancu shAluvaTa
caukaTla pOgulaTa
paruvampu prAyamaTa
paramAtmuDaTa rangani
2: mukha nirjita
candruDaTa muddumATa lADunaTa
sukha mosangi brOcunaTa
sundarAnguduTa rangani
3: Agama sancaruDaTa
Akhila jagatpAluDaTa tyAgarAja
sannutuDaTa taruNulAra
rangapatini
P:O Damsels with nice teeth! Come, let us
behold the Lord of shri raGgaM.
A:He is said to be the
Lord worshipped by Lord shri rAma – Consort of sItA; He is said to be the epitome of charm.
C1:He is said to be
adorned with golden bordered shawl and ear rings studded with pearls; He is said
to be in prime age and that He is the Supreme Lord.
C2:His face is said to put
to shame the moon and He is stated to speak sweet words; He is said to protect by
conferring comfort and that He has beautiful limbs.
C3:He is said to be found
in zAstras and that He is the protector of the entire Universe; He is said to
be the One well-praised by tyAgarAja; O Damsels with nice teeth! Come, let us
behold the Lord of shri raGgaM.
Word-by-word Meaning:
P: O Damsels with nice
teeth (sudatulAra)! Come (rArE), let us behold (cUtAmu) the Lord (patini) of
shri raGgaM.
A: He is said to be the
Lord worshipped (pUjyuDu) (pUjyuDaTa) by Lord shri rAma – Consort (pati)
of sItA; He is said to be the epitome (zEkharuDu) (zEkharuDaTa) of charm
(zRGgAra); O Damsels with nice teeth! Come, let us behold the Lord of shri
raGgaM.
C1:He is said to be
adorned with golden (sariga) bordered (aJcu) (sarigaJcu) shawl (zAluva)
(zAluvaTa) and ear rings (pOgulu) (pOgulaTa) studded with pearls (caukaTla);He
is said to be in prime (paruvampu) age (prAyamu) (prAyamaTa) and that He is the
Supreme Lord (paramAtmuDu) (paramAtmuDaTa); O Damsels with nice teeth! Come,
let us behold the Lord of shri raGgaM (raGgani).
C2: His face (mukha) is
said to put to shame (nirjita) the moon (candruDu) candruDaTa) and He is stated
to speak (ADunu) sweet (muddu) words (mATalu) (mATalADunaTa);He is said to
protect (brOcunu) (brOcunaTa) by conferring (osaGgi) comfort (sukhamu)
(sukhamosaGgi) and that He has beautiful (sundara) limbs (aGguDu) (aGguDaTa); O
Damsels with nice teeth! Come, let us behold the Lord of shri raGgaM (raGgani).
C3: He is said to be found
(saJcAruDu) (literally roaming) in zAstras (Agama) and that He is the protector
(pAluDu) of the entire (akhila) (saJcAruDaTayakhila)Universe (jagat);He is said
to be the One well-praised (sannutuDu) (sannutuDaTa) by tyAgarAja; O Damsels
(taruNulAra) with nice teeth! Come, let us behold the Lord (patini) of shri
raGgaM.
dAcukO valenA. rAgA: tODi.
tALA: jhampa
P: dAcukO valenO
dAsharathi nIdu daya
A: cUcuvAralalOna culakane
nannu jUci
C1: kanikaramu kAntapai
galigi muddiDu vELa janakaja nAmATa samayamani balkina
2: karagi padamulanu vrAla
gani karuNa sEyuvELa bharatuDentO nannu bhaktuDanibalkitE
3: nEmamuna paricarya
nErpuna bOgaDu vELa saumitri tyAgarAjuni mATa balkina
Meaning: 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?
C3: At that time (vELa)
when You praise (bogaDu) the skill (nErpunu) of lakSmaNa – son of sumitrA
(saumitri) - for his service (paricarya) with self-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?
daNDamu beTTEnurA. rAgA:
balahamsa. tALA: Adi
P: daNDamu beTTEnurA
kOdaNDapANi cUDarA
A: anDaja suvAhana
mArttANDa candra lOcana
kuNDali shayana brahmANDa
nAyaka nIku
C: pErukA pratiSThaka
Uraka ninnu nammiti UruvAru vIdhivAru
oka jAtivAru kAru dArini
ceyibaTTi brOvamu tyAgarAjArcita nIku
daridApulEka vEDitE
dayarAdEmO shrI rAma . rAgA: sAvEri. tALA: dEshAdi
P: daridApulEka vEDitE
dayarAdEmO shrI rAma
A: karidhanamulu galigitE
karuNinci brOtuvEmO
C: alanADu nirjaravairi
bAluni jUci brOcitivi gAni
valaci padamula nammitE
varamI dOcunA tyAgarAju
darini telusukoNTi tripura
sundari ninnE. rAgA: shuddha sAvEri. tALA: Adi
P: darini telusukoNTi
tripura sundari ninnE sharaNanTi
A: mAruni janakuDaina mA
dasharatha kumAruni sOdari dayApari mOkSa
C1: amba trijagadIshvari
mukhajita vidhubimba Adi puramuna nelakonu
kanakAmbari namminavAri
kabhISTha varambu losagu dInalOka rakSaki ambujabhava puruhUta
sanandana tumburu
nAradulandaru nIdu padambunu kOri sadA nityAnandambudhilO nolalADucundu
2: mahadaishvarya mosagi
toli karma gahanamunu goTTi brOcu talli guha gajamukha
janani aruna pankEruha
nayanE yOgi hrtsadanE tuhinAcala tanayA nI cakkani mahimAti
shayambula cEtanu I mahilO
muni gaNamulu prakriti virahitulai nityAnandulaina
3: rAjita maNigaNa bhUSaNi
mada gaja rAja gamani lOka shankari danuja rAja guruni
vAsara sEva tanakE janma
phalamO kanugoNTini A janmamu peddalu tama madilO nI japamE
mukti mArga manukona rAja
shEkharuNDagu shrI tyAgarAja manOhari gauri parAtpari
Meaning:
O Merciful goddess! Sister of my Sri Rama! I have now known the way to
salvation and have sought refuge in you alone. I have learned the path by
following which Brahma, Indra and other godes and devotees have reached the
coean of eternal Bliss and swum in it. I have found in you the Protector of the
distressed and the fulfiller of the desires of those who have faith in you. You
are the Mother who confers inestimable prosperity and wealth, who protects
devotees, destroying the wilderness of their past Karma. I have now understood
how great sages of the world, by the glory of your grace, have freed themselves
from the bondage of worldliness and attained eternal bliss. That I have been
privileged to witness your Friday worship is due to my past lives' merits. I
have learned why great men consider your Japam alone throughout one's life the
way to salvation.
darishincuTa telisenurA.
rAgA: mOhana. rUpaka tALA.
P: darishincuTa telisenurA
dikkulanniTalanu
A: hara pUjya pAdamulaku
mari sadrusamu lEdani
C: vara deivamulaku
deivamu parapakSamu lEdanucu
hara pancanadIshayani shrI
tyAgarAja manasuna
darshanamu sEya nA taramA.
rAgA: nArayaNagauLa. tALA: jhampa
P: darshanamu sEya nA
taramA
A: parAmarshinci nIvu nanu
manniccavalenu shiva
C1: gOpurambulannu
kaDugoppa kambamula bhU- sthApitambagu
shilala taruNula yATalanu
dIpalA varusalanu divya
vAhanamulanu pApahara
sEvinci bahirmukhuDaiti shiva
2: tarali padiyAru
pradakSiNamu lonarinci paranindya
vacanamula bAguga nADucunu
orula bhAmala jUci uppongitini
gAni vara shivAkSara yuga
japamu sEyanaiti shiva
3: hATaka samambaina
adbhutAkritini nE nATa jEsukoni
hrnnAlIka munanu mATi
mATiki jUci mai maraci
unDunadi yAtalA
tyAgarAjArcita pAda shiva
dasharatha nandana dAnava
mardana dayayA. rAgA: AsAvEri / sAvEri. tALA: Adi
P: dasharatha nandana
dAnava mardana dayayA mAm pAhi
C1: cAlunu mAyA jAlamu
cEya jAlanu tOyajAlayA rAya
2: manasuna nArImaNulanu
gOri janulatO jEri jeppa nI dAri
3: dhanikuni nenci
tanuvunu benci vanitala kAnci varaduDu ponci
4: nE paradEshi nErpuna gAsi
bApavE dAsi pAvanu jEsi
5: sarvamu nIvu sArEku
rAvu garvamulu lEvu grakkuna brOvu
6: valaciti nIlavarNa
sushIla calamika nEla svAmi nE tALa
7: sAgara shayana sArasa
nayana tyAgarAjAvana tAraka suguNa
dAsharathE dayAsharadhE.
rAgA: kOkilapriyA. tALA: Adi
P: dAsharathE dayAsharadhE
A: Ashara haraNa parAshara
gEyakavIsha hrdaya nivEsha karuNAkara
C: sarasija nAbhA
jaladhara shObhA paripAlitEbhA vara bhaktalAbhA
paricarakIsha pApavinAsha
tarani sankAsha tyAgarAjEsha
dAsharathI nI rNamu dIrpa
nA taramA parama. rAgA: tODi. tALA: Adi
P: dAsharathI nI rNamu
dIrpa nA taramA parama pAvana nAma
A: AshadIra dUra
dEshamulanu prakAshimpa jEsina rasika shirOmaNi
C: bhaktilEni kavijAla
varEnyulu bhAva meruga lErani kalilOna jani
bhukti mukti galgunani
kIrtanamula bOdhincina tyAgarAja karArcita
Meaning:
O
Lord rAma – son of dazaratha! O Lord with a Holy Name!
O
Excellent of connoisseurs of music who, to the fulfilment of my desire, made me shine (even) in distant lands!
O Lord worshipped by this tyAgarAja, who, realising
that those best poets (OR best in poetic excellence) bereft of devotion, do not
understand the true state of mind (of devotees of God), having been born in
this kali yuga, taught, to the World, compositions (OR chanting of names) so
that both Worldly enjoyments and also emancipation could accrue! Is it in my capacity to redeem Your debt?
Word-by-word Meaning :
P: O Lord rAma – son of daSHARATHA (dAzarathI)! O
Lord with a Holy (pAvana) Name (nAma)! Is
it in my (nA) capacity (taramA) to redeem (dIrpa) Your (nI) debt (RNamu)?
A; O
Excellent (zirOmaNi) (literally crown jewel) of connoisseurs (rasika) of music
who, to the fulfilment (tIra) of my desire (Aza), made me shine (prakAzimpa jEsina) (even)
in distant (dUra) lands (dEzamulanu)?
O dAzarathI! O Lord with a Holy Name! Is it in my capacity to redeem Your debt?
C: O
Lord worshipped (karArcita) (literally worshipped by the hands of) by this
tyAgarAja, who -
realising that (ani) those best (varENyulu) poets (kavi
jAla) (OR best in poetic excellence) bereft (lEni) of devotion (bhakti), do not
understand (eruga lEru) the true state of mind (bhAvamu) (of devotees of God),
having been born (jani) in this kali yuga (kalilOna), taught (bOdhiJcina) to
the World compositions (OR chanting of names) (kIrtanamula) so that (ani) both
Worldly enjoyments (bhukti) and also emancipation (mukti) could accrue
(kalgunu) (kalgunani);
O
dazarathI! O Lord of Holy Name! Is
it in my capacity to redeem Your debt?
daya jUcuTa kidi vELarA dAsharathI.
rAgA: gAnavAridhi. tALA: Adi
P: daya jUcuTa kidi vELarA
dAsharath_
A: bhAva vAraNa mrgEsha
jalajOd-bhavArtihara manjuLAkAra nanu
C: munu nIvAnaticcina panu
lasagoni nE manasAraga
nidAnamuga salpinAnu vara
tyAgarAjApta nanu
dayalEni bratukEmi dasharatha
rAma nI. rAgA: nAyaki. tALA: jhampa
P: dayalEni bratukEmi
dasharatha rAma nI
A: vayasu nUraina nI
vasudha nElina gAni
C: rAjAjadhirAja ratirAja
shata lAvaNya pUja japamulavELa pondugA neduTa
rAjilla lOkAntaranga
marmamu delipi rAjisEyani tyAgarAja sannuta nIdu
dayarAnI dayarAnI
dAsharathI rAma. rAgA: mOhana. tALA: Adi
P: dayarAnI dayarAnI
dAsharathI rAma
C1: vivarimpa daramA
raghuvIrAnandamunu rAma
2: talacitE mEnella
pulakarincEnu rAma
3: kanugona nAnandamai
kannIru nindEnu rAma
4: caraNa kaugili vELa
celagi maimaracEnu rAma
5: centanuNDaga nAdu
cintalu tolagEnu rAma
6: Asincu vELa jagamanta
trNamAyEnu rAma
7: marma hInula gUDa
karmamana naiyyEni
8: tanakai shrI rAmavatAra
mettitivO
9: nAvaNTi dAsula brOva
veDalitivO
10: mUdu mUrtula gAdi
mUlamu nIvE rAma
11: shrI tyAgarAjuni
celikADu nIve rAma
daya sEyavayyA sadaya
rAmacandra. rAgam: yadukulakAmbhOji. tALA: Adi
P: daya sEyavayyA sadaya
rAmacandra
A: dayanu koncEmaina nADu
dalacucunna sItA sukhamu
C1: kSitinAthula rAkayu sammati
lEka shrI sAkEtapati rADEyana
vaccunanina satiki galgina
Anandamu
2: celiyarO nAvale
nAthunaku galarEmO rAlEdani jAli delisi
mrokkukoni brOvuvELa
balimini neduraina sukhamu
3: koncEmirUpamAvillu
vancakUDaka pOnO yani
enci jAli jenda mEnu benci
kanipincinaTlu
4: eTTivArikaina doraka
naTTi janakajanu boTTugaTTi
karamu baTTu vELa
kAntakunna sukhamu tanaku
5: kOrina vAralanu nE
nIrIti brOtutani sabhavAralaku
deliyajEyu dAri
tyAgarAjunaku
dEhi tava pada bhaktim
vaidEhi patita pAvani mE. rAgA: shahAna. tALA: Adi
P: dEhi tava pada bhakti
vaidEhi patita pAvani mE sadA
A: aihi kAmuSmika phalade
kamalAsa-nAnanyaja varajanan_
C1: kalasha vArAshi janitE
kanaka bhUSaNa lasitE kalashaja gItamuditE kAkustharAja sahitE0
2: akhilANDa rUpiNi
alikula nibhavENi makha samrakSaNarAni mama bhAgyakAriNi
3: sharaNAgata pAlanE
shata mukha mada damanE taruNAruNAbja nayanE tyAgarAja hrdsadanE
dEva rAma rAma mahAdEva
rAghava mahA. rAgA: saurAStra. tALA: rUpaka
P: dEva rAma rAma mahAdEva
rAghava mahA
A: bhAvajAri rUpakhEla
bhAva bhAvanAva mahA
C: shankara
karuNAkarAnisham karadhrta shara bhakta va
shankara danujA hava
nishshanka rasika tyAgarAja
dEva shrI tapastIrthapura
nivAsa dEhi. rAgA: madhyamAvati. tALA: tripuTa
P: dEva shrI
tapastIrthapura nivAsa dEhi bhaktim adhunA
A: pAvana pravrddha
shrImati hrdbhavana sakala jaga-davana shrI mahA
C1: pAsha hasta gaNEsha
haraNa pAlashAnAri nutEsha varada
kushEshayAri dharAsharEbha
mrgEsha sapta rSIsha! dEva
2: nIlagaLa surajAlanuta
natapAla girIsha vishAlaphAla
krpAlavAla sushIla gaurIlOla
shiva mAm pAlayAdbhuta
3: nAgapUjita nAga
danujahara agamardana vAgAdhipa vinutAgaNita
guNa rAgamada dUrAgahara
shrI tyAgarAja
dEvAdi dEva sadAshiva
dInanAtha. rAgA: sindhurAmakriyA. tALA: dEshAdi
P: dEvAdi dAva sadAshiva
dInanAtha sudhAkara dahana nayana
A: dEvEsha pitAmaha mrgya
shAmAdi guNabharaNa gaurI ramanNa
C: bhava candrakalAdhara
nIlagaLa bhAnukOTi shankAsha shrIshanuta
tava pAdabhaktim dEhi
dInabandhO darahAsa vadana tyAgarAjanuta
Meaning:O Lord of
celestials and others! O Supreme Lord sadAshiva! O Lord who has Sun, Moon and
fire as three eyes! O Lord searched even by indra and brahmA! O Lord whom
tranquility and other virtues adorn! O Beloved of pArvati! O Lord bhava! O Lord
wearing the digit of the Moon! O Lord with blue throat! O Lord who appears as
if a crore Suns have risen together! O Lord praised by viSNu! O Benefactor of
the humble! O Lord with smiling Face! O Lord praised by this tyAgarAja! Deign
to bestow on me devotion to Your Holy Feet.
Word-by-word Meaning:
P:O Lord (dEva) of
celestials (dEva) and others (Adi) (dEvAdi)! O Supreme Lord sadAshiva! O Lord
who has Sun – Lord (nAtha) of Day (dina), Moon (sudhAkara) (literally one
who causes nectar) and fire (dahana) (literally one who burns) as (three) eyes
(nayana)!
A:O Lord searched (mRgya)
even by indra – Lord (Iza) of celestials (dEva) (dEvEza) and brahmA
– the grand-father (pitAmaha)! O Lord whom tranquility (zama) and other
(Adi) (zamAdi) virtues (guNA) adorn (AbharaNa) (guNAbharaNa)! O Beloved
(ramaNa) of pArvati (gaurI)!O Lord of celestials and others! O Supreme Lord
sadAshiva! O Lord who has Sun, Moon and fire as three eyes!
C:O Lord bhava (a name of
shiva) (literally state of being)! O Lord wearing (dhara) the digit (kaLA) of
the Moon (candra)! O Lord with blue (nIla) throat (gaLa)! O Lord who appears
(saMkAza) as if a crore (kOTi) Suns (bhAnu) have risen together! O Lord praised
(nuta) by viSNu – Consort (Iza) of lakSmi (shri) (shriza)! O Benefactor
(bandhO) (literally relative) to the humble (dIna)! deign to bestow (dEhi) on
me devotion (bhaktiM) to Your (tava) Holy Feet (pAda);O Lord with smiling (dara
hAsa) (literally gentle smile) Face (vadana)! O Lord praised (nuta) by this
tyAgarAja! O Lord of celestials and others! O Supreme Lord sadAshiva! O Lord
who has Sun, Moon and fire as three eyes!
dEvatAnganA parivArE
pAmarajana dUrE kIravANi shrI pancanadapura
vihArivai velasinandu kika
nAnEra kOTulanella
sahinci gAravimpa valE
nammA shivE
3: rAmE praNatArti
harAbhirAmE dEva kAmini lalAmE tyAgarAja bhajana sakAme
durjana gaNabhImE! nA
manasuna nI caraNamula sadA nEmamutO pUja jEsitini
shrI rAma sOdarivai
velasina shrI shyAmaLE dharma samvardhani
dEvI shrI tulasamma
brOcuTa kidE. rAgA: mAyAmALavagauLa. tALA: Adi
P: dEvI shrI tulasamma
brOcuTa kidE samayamamma mAyamma
A: pAvani brahmEndrAdulu
nI bhakti cE vilasilliraTa mahAC:
nIvulEka shankari mA
ramaNuDu nIrajAdulu nolladaTa
nIvulEka tIrthamu
sEvincuTa nIranucanu bErAyenaTa
nIvulEka trAsuna shrIhari
sari nilvaka pOyenaTa nIvulEka
vanamAlayani palikirA nI
sari evvarE tyAgarAjanuta mahA
dharanu nI sari daivamu
gAnarA raghuvara. rAgA: varALi. tALA: Adi
P: dharanu nI sari daivamu
gAnarA raghuvara
C1: shrIdAjavandana sindhu
bandhana shrI dasharatha nandana shrita hrtsyandana
2: pApa vimOcana pankaja
lOcana prApaguTaku yOcana bhakta pAlana
3: sAlavidArana sarva
lOkAvana pAlaya candrAnana patita pAvana
4: indirAbhAgyamA
inakulOttamA candamu kanipimpumA sattamAtramA
5: pAdAravindamu pAvana
kandamu nIdaya dhana brndamu nityAnandamu
6: vAgisha sannuta
tyAgarAjArcita nAgashayana pAlitanata sucarita
Meaning: 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 (lOcana)! 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) (lOkAvana)!
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.
dharmAtma nannipuDu daya
jUDavE yana. rAgA: kEdAragauLa. tALA: jhampa
P: dharmAtma nannipuDu
daya jUDavE yana marmamuna balukunadi mancidO
C1: patita pAvanuDani bAga
pErai nIku matilEka uNDunadi mancidO
2: gatilEni nanu nIvu kAvavE
yanti sammati lEka uNDunadi mancidO
3: ninu jUDa padivELa
kanulu kAvale naNTi manupaka uNDunadi mancidO
4: Emi nEranu pAdamE
migula gatiyaNTi nAmIda nepamencuTa mancidO
5: nIdu mAyalacEta
niSthUra mEla mammAdu kOkanu uNDa mancidO
6: nATi vacanamulella
nayamu cEyavenaNTi mAtADa kuNDanadi mancidO
7: rAjanuta shrI tyAgarAja
rakSaka shrta samAja nanu maracunadi mincidO rAma
dhyAnamE varamaina gangA
snAnamE manasA. rAgA: dhanyAsi. tALA: Adi
P: dhyAnamE varamaina
gangA snAnamE manasA
A: vAna nITa munuga munuga
lOni vancana drOhamanu kara bOnA
C: paradhana nArImaNulanu
dUri paranindala parahimsala mIri
dharanu velayu shrI rAmuni
kOri tyAgarAju telusukonna rAma
dIna janAvana shrI rAma
dAnava haraNa shrI rAma. rAgA: bauli. tALA: tripuTa
P: dIna janAvana shrI rAma
dAnava haraNa shrI rAma
A: vina vimAna shrI rAma
mIna sharIra shrI rAma
C1: nirmala hrdaya shrI
rAma kArmukha bANa shrI rAma
sharma phala prada shrI
rAma kUrmAvatAra shrI rAma
2: shrIkara guNa shrI rAma
shrIkara lAlita shrI rAma
shrI karuNArnava shrI rAma
sUkara rUpa shrI rAma
3: sarasija nayana shrI
rAma surapati vinuta shrI rAma
naravara vESa shrI rAma
narahari rUpa shrI rAma
4: kAmita phalada shrI
rAma pAmara dUra shrI rAma
sAmaja varada shrI rAma
vAmana rUpa shrI rAma
5: agha timirAditya shrI
rAma vikalita mOha shrI rAma
raghukula tilaka shrI rAma
bhrgu suta rUpa shrI rAma
6: kushalava janaka shrI
rAma kushalada catura shrI rAma
dashamukha mardhana srI
rAma dasharatha nandana shrI rAma
7: kali mala harana shrI
rAma jalaja bhavArcita shrI rAma
salalita vacana shrI rAma
hala dhara rUpa shrI rAma
8: siddha jana priya shrI
rAma prasiddha caritra shrI rAma
baddha suvasana shrI rAma
buddhAvatAra shrI rAma
9: jayakara nAma shrI rAma
vijaya ratha sArathE shrI rAma
bhaya nAshana shrI rAma
hayamukha rUpa shrI rAma
10: bhAgavata priya shrI
rAma Agama mUla shrI rAma
nAga sushayana shrI rAma
tyAgarAjArcita shrI rAma
dinamaNi vamsha tilaka
lAvaNya dIna. rAga: harikAmbhOji. tALA: Adi
P: dinamaNi vamsha tilaka
lAvaNya dIna sharanya
A: manavini bAguga madini
dalancucu canavuna nElu cAlugA jAlu
C: sharva vinuta nanu
samrakSincanu garvamu Ela gAcu vArevarE
Meaning: In the kriti
tyAgarAja pleads with Lord not to play hide and seek with him. 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 shiva! O Immutable
Lord! O Lord beyond three qualities! O Spotless One! O Lord who held the
gOvardhana hillock in His hands! Enough of Your delay; please govern me with
love pondering well in Your mind about my appeal; why feel proud in protecting
me? who else is there to protect me?
Word-by-word Meaning:
P:O The Most Distinguished
(tilaka) (literally mark on the forehead) of the Solar (dinamaNi) dynasty
(vaMza)! O Most beautiful (lAvaNya)! O Refuge (zaraNya) of the humble (dIna)!
A:Please govern (Elu) me
with love (canuvunanu) (canuvunanElu)
pondering (dalaJcucu) in Your mind (madini) well (bAguga) about my
appeal (manavini); enough (cAlugA) of Your delay (jAlu); O The Most Distinguished
of the Solar dynasty! O Most beautiful! O Refuge of the humble!
C: O Lord praised (vinuta)
by Lord shiva (zarva)! Why (Ela) feel proud (garvamu) (garvamuyEla) in
protecting (rakSiJcanu) me (nanu)? Who (evarE) else is there to protect
(gAcuvAru) (gAcuvArevarE) 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!vikAra guNa nirmala karadhrta-parvata
tyAgarAja sarvasvamau
dinamE sudinamu. rAgA:
latAngi. tripuTa tALA.
P: dinamE sudinamu Ishvari
kI krpa jUDa I
A: dIna dayApariyani
jagamanta moraliDa mariyokka deivamu lEdani encina I
C: ilanu bhava sAgaramunu
dIrci gAcuTakidi manci samayamamma
shrI latAngivani satatamu
ninnu kOri cEsina tyAgarAjuni brOcuTa kI
Meaning: O Izvari! O
Mother! Today is the auspicious day for You to shower grace on me. While in the whole World, it is declared You to be very compassionate towards the
humble, would any other God do justice to me? Now is the opportune moment to protect me by ending the
Ocean of Worldly Existence; therefore, deign to save me; that day is the
auspicious day when You shower Your grace and protect this tyAgarAja – who constantly worships seeking
You by chanting Your name ‘zrI latAGgi’.
Word-by-word Meaning:
P: O Izvari! Today (dinamE) is the auspicious day (sudinamu)
for You to shower grace (kRpa jUDa) on me (nannu).
A: While in (andu) the whole World (jagamu) (jagamandu), it is declared (moraliDa) You to be (ani) very
compassionate (dayapari) (dayApariyani) towards the humble (dIna), would any
other (mari oka) (mariyoka) God (daivamu)
do (tIrcu) (literlly settle) justice (nyAyamu) to me? O Izvari! That day
is the auspicious day when You shower grace on me.
C: O
Mother (talli)! now (idi) is the opportune (maJci) (literally auspicious) moment (samayamu) to protect (brOcuTaku)
(brOcuTakidi) me by ending (tIrci)
(literally settling) the Ocean (sAgaramu) of Worldly Existence (bhava);
therefore, deign to save (kAvavE) me; O Izvari! that day is the auspicious day
when You shower Your grace and protect (brOcu) this tyAgarAja (tyAgarAjuni)
– who constantly (satatamu) worships (pUja jEsina) seeking (kOri) You
(ninnu) by chanting (ani) Your name ‘zrI latAGgi’
(latAGgiyani).
dorakunA iTuvanTi sEva.
rAgA: bilahari. tALA: Adi
P: dorakunA iTuvanTi sEva
A: dorukunA alpa tapa
monarincina bhUsura varulakunaina surulakaina
C1: tumburu nAradulu
suguna kIrtanambula nAlApamu sEyagA ambarIsa
mukhyulunAmamu sEyaga
jAjulapai callaga bimbAdharulagu suravara yali vENulu
nATyamulADagA ambuja bhava
pAkAru lirugadaLa nanvaya birudAvalini
pogaDagA ambaravAsa satulu
kara kankaNambulu ghallani visaraga mani
hArambulu gadalaga nUcE
phani talpambuna nelakonna harini ganuga
2: marakata maNi sannibha
dEhambuna merugu kanaka cElamu shObhilla
caraNa yuga nakhAvali
kAntulu canduru pillalanu
vElugakarayugamuna vajrapu
bhUSaNamulu meraya uramuna
muktAhAramulu mariyu
nucitamaina makara kuNDalambulu ciru navvulu
gala vadanambuna munguru
laddampu kapOlamu muddu guriyu divya
phAlambuna tilakamu merayu
bhuvi lAvaNya nidhini kana
3: tAmasa guNa rahita
munulaku pogaDa taramu gAkane bhramasi nilvaga
shrImat kanakapu
toTlapaini celuvonda koluvuNDaga kAmita phala dAyakiyau
sIta kAntuni kani upponga
rAmabhrahma tanayuDau tyAgarAju tA bADucu
nUcaga rAmuni
jagaduddhAruni suraripu bhImuni triguNAtItuni pUrNa
kAmuni cinmayarUpuni
sadguNa dhAmuni kanulAra madini kanugona
Meaning
P: Is it possible to be
blessed with a service like this?
A: Is it possible to be
blessed with a service like this even to those best of brAhmaNas who have
performed very little penance or even to the celestials?
C1: Is it possible to be
blessed with a service like this to behold the Lord hari – reclining on
the swinging couch of SESha (the serpent), (a) as tumburu, 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 ambarISha and other
great devotees chant Lord’s names, © as the celestial dancers with
black braids and red bimba fruit like lips dance, (d) as brahmA (abiding in
Lotus) and indra (enemy of demon pAka) standing on both sides extol the lists
of appellations of the race, (e) as the celestial damsels fan the Lord to the
sweet chime of the bracelets in their hands, and (f) as the diamond-studded
necklaces of the Lord sway (while He is rocked)?
C2:Is it possible to be
blessed with a service like this to behold the Lord shining as the
World’s treasure of beauty (a) with splendrously shining golden-hued
garments on the emerald like body, (b) with glow of rows of nails of the holy
feet of the Lord that put to shame small moons, © with shining holy
anklet, (d) with shining diamond-studded ornaments in His hands, (e) with pearl
necklaces on the broad chest together with most appropriate dolphin shaped
ear-rings, (f) with the curls of hair on the smiling face, (g) with the
mirror-like cheeks, and (h) with the sacred mark on the charming holy forehead?
C3:Is it possible to be
blessed with a service like this to behold in the mind to one’s
heart’s content Lord rAma – (i) the upholder of Universe, (ii) the
terror of the enemies of celestial, (iii) One beyond the three qualities, (iv)
One whose desires are accomplished, (v) who is of the form of consciousness,
and (vi) the abode of great virtues – (a) as even the sages devoid of the
quality of inertia are stunned being unable to extol the Lord, (b) as the Lord
is in audience beautifully on the superior golden cradle, © as sItA
(bestower of fruits of desires of devotees) swells beholding Her consort, and
(d) as this tyAgarAja (son of SrI rama brahma) rocks the cradle while he is
singing?
Word-by-word Meaning
P:
O Lord (Iza) of the Universe (jagat) (jagadIza)! Please protect (pAhi) me
(mAM).
A: O Subduer (haraNa) of pride (mada) of multitude
(gaNa) of demons (Azara) (AzaragaNa)! O Lord who wears zESa – the serpent
- living in hole (bilEzaya) as an
ornament (bhUSa)! O Lord sapta RSIza (name of Lord of ziva at tapastIrthapuri)
(literally Lord of the Great Seven sages)! Please protect me.
C1: O Lord worshipped (arcita) by the very hands (kara)
(karArcita) of Lord viSNu – Spouse (nAtha) of lakSmI (zrI) (zrInAtha)!
Could inferior persons (alpuluku) get (dorakunA) this (I) (dorakunAlpulukuI)
vision (darzanamu) of You? I could get (dorakE) Your (nI) name (nAmamu) as a result (phalamO) of
my penanace (tapa:) done, God knows when (E nATi) (darzanamE); O Lord who loves (priya) the music
(gAna) of sage zrI
C2: O Lord worshipped (arcita) by sage vyAsa
(vyAsArcita)! O Protector (pAlita) of true (nija) devotees (dAsa)! The
statement (palkulu) that (anu) this place (tapastIrthapuri) is The kailAsa
(kailAsambu) (kailAsambanu) on the Earth (bhU lOka) is
C3: O
Indweller (saJcAra) (literally move about) of sAma and other (Adi) (sAmAdi)
vEdas and zAstras (nigama); O Lord who has Moon (sOma), Fire (agni) and the Sun (taraNi) as three
eyes (lOcana)! O
Lord who has destroyed (khaNDana) six-enemies – desire (kAma) and others
(Adi) (kAmAdi)! O Lord whose feet (pAda) are worshipped (arcita) by Lord indra
(sutrAma) (literally guarding or protecting well) (sutrAmArcita)! Who (evaru)
else (mari) (marevaru) other than (vinA) You (ninnu) holds the MountmEru – the Golden
(hEma) Mountain (acala) (hEmAcala) - as a bow (cApa)!? O Lord resident (dhAma)
in the hearts (manas) (literally mind) (manO-dhAma) of sages (muni)! O Lord who
is the embodiment (avatAra) of the Love (prEma) (prEmAvatAra) of this
tyAgarAja! O Lord (Iza) of the Universe (jagat) (jagadIza)! Please protect
me.
dorakunAyani surula.
rAgam: tODi. tALA: rUpaka
P: dorakunAyani surula
dora vEDalanu ganarE
C1: karagu bangAru valva
gaTTi sommulu beTTi
hari sEva ganulAra
nantarangamunanu gana
2: ghanamaina harinAma
gAna monarinci
januvunanu harisEva salpa
nevvarikaina
3: nEDu tana nOmu phala
mIde renani harini
bADucunu manasAra vEDucunu
sEvimpa
4: rAja mukhuDavanijA
ramanito jelaganga
pUjincu shrI tyAgarAja
sannutuni gana
duDuku gala nannE. rAgA:
gauLa. tALA: Adi
P: duDuku gala nannE dora
koDuku brOcurA entO
A: kaDu durviSayA
krSTuDai-gaDiya gaDiyaku ninDAru
C1: shrI vanitA
hrtkumudAbjA vAngmAnasa gOcara
2: sakala bhUtamula andu
nI vaiyuNDaga madilEka pOyina
3: ciruta prAyamu nADe
bhajanAmrta rasavihIna kutarkuDaina
4: para dhanamula koraku
nOrula madini karaga-baliki kaDupu nimpa diriginaTTi
5: tanamadini bhuvini saukhyapu
jIvanamE anucu sadA dinamulu gaDipE
6: telayani naTaviTa
kSUdrulu vanitalu sva vashamauta-kupadEshinci santasilli
svaralayambu
lerungakanushIlAtmuDai su-bhaktulaku samanamanu
7: druSTiki sArambagu
lalanA sadanArbhaka sEnAmita dhanAdulanu dEvadi dEva nera nammitini gAkanI
padAbja bhajanambu maracina
8: cakkani mukha
kamalambunu sadA nA midilO smaraNa lEkanE
durmadAndha-janula kOri
paritApamulacE dagili nogili durvisaya
durAsalanu rOyalEka satata
maparAdhinai capala cittuDanaina
9: mAnavatanu durlabha
manucu nEnci paramAnanda mondaleka mada matsara
10: satulakai
konnALLAstikai sutulakai konnALLu
dhana tatulakai tirigiti
nayya tyAgarAjApta ituvaNTi
durmArga carAdhamulanu
dora nIvana jAlarA. rAgA: ranjani. tALA: rUpaka
P: durmArga carAdhamulanu
dora nIvana jAlarA
A: dharmAtmaka dhana
dhAnya daivamu nIvai uNDaga
C: paluku boTini sabhalOna
patita mAvanavula kOsagu khalula
neccaTa bogaDa shrIkara
tyAgarAja vinuta
Meaning: (From TK Govinda Rao’s book)
I cannot bring myself
around to flatter wicked and base men as “you are the
Lord”
O Embodiment of
righteousness! Knowing that you are the Dispenser of all
wealth and grains,
symbolizing food, (I cannot bring myself ….)
O Lord, worshipped by
Tyagaraja, who never praises those base ones who
insult Sarasvati --
Goddess of Learning -- by dedicating their literacy
works in the court of unworthy
men! Bestower of wealth! I cannot bring
myself…
dvaitamu sukhamA advaitamu
sukhamA. rAgA: rItigauLa. tALA: dEshAdi
P: dvaitamu sukhamA
advaitamu sukhamA
A: caitanyamA vinu
sarvasAkSi vistAramu-gAnu delupumu nAtO
C: gagana pavana tapana
bhuvanAdyavanilO nagadha rAja shivEndrAdi surulalO
bhagavadbhakta
varAgrEsharulalO bAga ramincE tyAgarAjArcita
Meaning: (TK Govinda Rao’s book):
Which conduces to
beatitude (“sukhamaa”), Dvaita or Advaita ? Dvaita which declares
that Jivaatma is different from the Paramaatma or Advaita which asserts that
they are identical ?
As the Eternal Witness
(“saakshi”) of cosmos (“saarva”), please enlighten me
(“maa vinu”), Lord (“Chaitanya”). Throw light
(“delpumu”) on this mystery (“vistaaramugaanu”) so that
I comprehend (“naato”) it beyond any doubt.
Supreme and Omnipresent,
you are declared to be equally manifest (“dyavanilo”) in all the
worlds (“gagana, pavana, tapana, bhuvanaa”) and to delight in
sporting in the five elements, Trinity, the celestials and cream of devotees
(“bhagavad bhaktha varaagresarulalo”). O worshipped
(“archita”) by
Tyagaraaja ! Do enlighten (“raminche”) me !
E nOmu nOcitimO celula
mEdAna. rAgA: punnAgavarALi. tALA: Adi (tisra)
P: E nOmu nOcitimO celula
mEdAna mosagitimO
A: shrI nAthu koluvamare jelula
cekkillu noTTuccunu
mAnaka mOvAnucu candrAnanu
hrdayamuna nunca
C1: sthrI ratnamulu manamu
celulu shrI mincu yaunamu vArija lOcanuDu
celula pAlAye gadavamma
kOrika l_DEranu adu vIruni kanulAra jUDa
2: bangAru sommulanu
jelulu bAgugA beTTukoni shrngArAmbara mulanu jelulu
cheluvonda gaTTukoni
sangatigA sangamulu shubhAnguniki nosangaga manamu
3: bongAru I nadilO jelulu
pondugA gumigUDi mangalAkAruNitO jelulu manasAra
gUDitimi rangapati
uppongucu mana cengaTanu jelangaga manamu
4: vAgIshAdya marulaku jelula
varnimpa taramaune tyAgarAjaptunitO jelulu
bhOgamu landuccunu
bAgugada mirEgaganu naya rAgamu lilAgu pADa
E panikO janmincitinani
nannenca valadu shrI rAma. rAgA: asAvEri. tALA: Adi
P: E panikO janmincitinani
nannenca valadu shrI rAma nE
A: shrIpati shrI
rAmacandra nI cittamunaku teliyadA nE
C: vAlmikAdi munulu narulu
ninnu varNincina nAyasa dIrunA
mElmiyaiyuNDu sadbhaktulu
meccudurE tyAgarAjanuta nE
E pApamu jEsitirA rAma
nIkE pATaina dayarAdu. rAgA: AThANA. tALA: tripuTa
P: E pApamu jEsitirA rAma
nIkE pATaina dayarAdu nE
A: nI pAdamulanu gana
moraliDite nI pAduna vini vinanaTluNDuTaku nE
C1: nAda rUpuDavani vini
nE shrInAtha ninu nammitini nAda puramuna
nunDiyu nannAdarincaka Ura
kuNDuTaku nE
2: gAravimpa dayarAdA pAlu
gAru mOmu jUparAd_ Ura
kuNDuTa mariyAdA nAdurA
delpu vArevvaru lErAn-
3: endukanucu sairintunu
rA rAma mundu vEnuka tOcadurA mundara
nilici palukurA nAyandu
nIku Ivaraku marapurAnn-
4: kannavArini vEDinAnA
nAyanna ninnADu konnAnA ninnu nammina
vADanu gAnA muni sannuta
kapaTamulanni nAtOnAn-
5: vinavayya ina kula
dhanamA rAma ninnu nammi inka duritamA
bhuvanamuna nIkidi ghanamA
nI manasituvaNTi danucunu dElupuman-
6: sadayuDai inka parAkA
nA hrdaya vAsuDu nIvE gAka idi buddhi
anucu delpa lEka, nADu
modalu gAnu Ura kunnAvu gAkan-
7: rAjashEkhara sannutAnga
tyAgarAja hrdAbja subhrnga rAjita
karuNApAnga rati rAja
janaka pApadhvAnta patanga
Meaning:
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); please tell me as to what sin did
I commit that You don’t have pity on me by any means.
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)? please tell me as to what
sin did I commit that You don’t have pity on me by any means.
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);
please tell me as to what sin did I commit that You don’t have pity on me
by any means.
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)’; please tell
me as to what sin did I commit that You don’t have pity on me by any
means.
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.
(meaning courtesy: V K
Govindan)
E rAmuni nammitinO nE nE
pUla pUja. rAgA: vakuLAbharaNa. tALA: tripuTa
P: E rAmuni nammitinO nE
nE pUla pUja jEsitinO
A: vAramu nijadAsa
varulaku ripulaina vAri madamanucE shrI rAmuDu gadO
C1: EkAntamuna sItA
sOkOrchi jOgoTTa kAkAsuruDu cEyu cIkAku sairincukOka
madini dayalEka bANamu
vEsi ekAkSuni jEsina sAkEtapati gAdO
2: dAra putrula vadda
ceranIka ravikumAruni velapaTa bAradOLi girijEra
jEsinaTTi tArA-nAyakuni
samhAramu jEsina shrIrAmuDu gAdO
3: rOsamunADu durbhASalanu
vini vibhISaNu dAveLa ghOSinci sharaNana
dOsa rAvaNu mada
shOSakuDaina nirdOSa tyAgarAja pOSakuDu gAdO
Meaning: Who that rAma is,
whom I believed and with what kind of flowers did I worship Him? Isn’t He
that shri 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 shri 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
shri 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
(sOkOrchi) (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 shri rAma (rAmuDu) who slayed (saMhAramu jEsina) such (aTTi) a vAli
– husband (nAyaka) (nAyakuni) of
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?
E varamaDugudurA rAma nI.
rAgA: kalyANi. tALA: rUpaka
P: E varamaDugudurA rAma
nI
A: pAvanamagu nI pAda
bhajanamu sEyuTakaina dOva lEbaramainadi dEvara indunE
C1: shrI raghuvara
sakalAdhAra nI manasuna kOrina panulanu pada sArasamula nA
manasAraga viduvananE
sAratara vairAgyamu sAreku satata gati kumAruni pAlainadi
2: nIlaghanAbha sadA
kAlamu nI bhaktula jAlamulanu gani paripAlana jEyucu nI
pOlikagA jUcu mElunagala
saukhyamu bAluDagu ripughnuni pAlai uNDaga nInn-
3: nI mahimalu vinagA
nAmamunu dalacaga bhUmini padarEkhala nEmarakanu
kanagA tAmarasa nayanA
guNadhAmA manasu karagu prEma rasamu bharatasvAmi pAlaiuNDaga nIn-
4: varamu nIdu manasu dAri
nanusarincucu nEramu lEkanu AhAra susuptulanu nI
vAraNamu jeyu paricAraka
bhAgya malamu kAriyamu sumitra kumAruni pAlai uNDaga nInn-
5: shrIhari bharita
sharasamUha sadA ninu hrd-gEhamunanu gani durdAhamulanu rOsi
vivAhanuDu nIvanu
mOhambunanu maraci sOhamanu sukhamu vaidEhi pAlai uNDaga nInn-
6: I jagatini gala sukha
rAjini mari nirjara rAja padambulanE nI janmamuna
naDuganu rAjavadana
tyAgarAjuni madi keppuDu rAja paThamulaitE jayamau gAni
Meaning: In the kriti shri
Tyagaraja states that he seeks no boons from the Lord except to have perennial
devotion to His Holy feet. O Lord rAma! O My Dear! O Lord shri raghuvara! O
Substratum of all! O the Excellent One! O Lord with a splendour of
dark-bluecloud! O Lotus Eyed! O Abode of virtues! O Lord shri hari! O Lord
having large collection of arrows! O Moon Faced!Paths adopting which one is
able to chant the glory of Your Holy Feet have become nil. What boon shall I
ask of You here? The resolve that ‘I shall never forsake the privilege of
carrying out the tasks desired in Your mind, and also the privilege of holding
the Lotus of Your Holy Feet’,
has been appropriated for ever by AJjanEya.The task of being ever
engaged in protecting Your devotees by removing their distresss, and while
doing so, deriving the great comfort of being observed by You
secretly, has been
appropriated by the Youngster zatrughna. The nectar of Love which makes
one’s heart melt obtained in hearing Your greatness, in remembering Your
names, in unfailingly beholding Your Foot prints on the Earth as You walk, has
been appropriated of the great person bharata. The fortune of rendering service to You,
by always adhering to the path desired in Your mind, without committing any
mistakes, which enables one to overcome hunger and sleep, has been appropriated
by the expert in decoration - lakSmaNa. The bliss of being absorbed in You (as
‘I am He’), by ever beholding You in the abode of one’s heart
and, thereby rejecting all the undesirable thirsts, by even forgetting the possessiveness
that You are married to her, has been appropriated by sItA. In this life I
shall not ask You either the spate of enjoyments available in this World or
even the position of indra. In the view of this tyAgarAja, one will always be
victorious only if the path chosen is royal (devotion to Your Lotus Feet).
Word-by-word Meaning:
P:O Lord rAma! What (E)
boon (varamu) shall I ask (aDugudurA) (E varamaDugudurA) of You (ninnu)?
A:O My Dear (dEvara)
(literally Lover or Husband)! Paths (dOva) adopting which one is able
(sEyuTakaina) to chant (bhajanamu) the glory of Your (nI) Holy (pAvanamagu)
Feet (pAda) have become (ainadi) nil (lEbaramu) (literally empty)
(lEbaramainadi);O Lord rAma! What boon shall I (nEnu) ask of You here (indu)
(dEvarayindu)?
C1:O Lord shri raghuvara!
O Substratum (AdhAra) of all (sakala) (sakalAdhAra)! the resolve (vairAgyamu)
(literally indifference to Worldly Objects) that (anE) -‘I shall, of my
(nA) own volition (manasAraga) (literally heartily), never forsake (viDavanu)
(viDavananE) 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)’, O the Excellent One
(sAratara)! has been appropriated (pAlainadi) for ever (sAreku) by 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 (
C3: The nectar (rasamu) of
Love (prEma) which makes one’s heart (manasu) melt (karagE) obtained
– in hearing (vinagA) Your
(nI) greatness (mahimala), in remembering
(dalacagA) Your names (nAmamunu), in unfailingly (Emarakanu) beholding (ganagA)
Your Foot (pada) prints (rEkhalanu) (rEkhalanEmarakanu) on the Earth (bhUmini)
as You walk, O Lotus (tAmarasa) Eyed (nayana)! O Abode (dhAma) of virtues
(guNa)! has been appropriated (pAlaiyuNDaga) of the great person (svAmi)
bharata; O Lord rAma! Therefore, what boon shall I ask of You (ninnu)? (Another boon I could ask of You is
‘to taste the nector 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, by always (vAramu) adhering
(anusariJcucu) to the path (dArini) (dArinanusariJcucu) desired in Your (nIdu)
mind (manusu) without (lEkanu) committing any mistakes nEramu),which enables
one to overcome (niVaraNamu jEyu) hunger (AhAra) (lEkanuyAhAra) and sleep
(suSuptulanu), has been appropriated (pAlaiyuNDaga) by the expert in decoration
(alaGkAriyagu) (bhAgyamalaGkAriyagu)- lakSmaNa – Son (kumaruni) of
sumitra; 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 overcoming hunger and
sleep’; but, that has been taken by lakSmaNa.)
C5:O Lord shri 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 (gani) You in the abode
(gEhamunanu) of her heart (hRt) (hRdgEhamunanu) and thereby rejecting (rOsi)
all the undesirable thirsts (dur-dAhamulanu) –by even forgetting (maraci)
the possessiveness (mOhambunanu) that
(anu) You (nIvu)
(nIvanu) are married (vivAhanuDu) to her, has been appropriated (pAlaiyuNDaga)
by sItA (vaidEhi); O Lord rAma! Therefore 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 undesirable thirsts’;
but, that privilege has been claimed by sItA).
C6:In this (I) life
(janmamunu) I (nEnu) (nEnI) shall not ask (aDuganu) (janmamunaDuganu) You-
either the spate (rAjini)(literally rows, lines) of enjoyments (sukha)
available (gala) in this (I) World (jagatini) or (mari) even the position
(padambula) of indra – king (rAja) of non-ageing (nirjara); O Moon (rAja) Faced (vadana)! In the
view (madiki) of this tyAgarAja (shri tyAgarAjuni), one will always (eppuDu) be victorious (jayamau) only (gAni) if
(aitE) the path(pathamulu) (pathamulaitE) chosen is
EdAri sancarinturA ika
balkarA. rAgA: kAntAmaNi. tALA: dEshAdi - shrutiranjani
P: EdAri sancarinturA ika
balkarA
A: shrIdA Adi madhyAnta
rahita sItA samEta guNAkara nE
C: anni tAnanu mArgamuna
janaga nannu vIDEnu bhAramani yanEvu
tannu brOvara sadA aNTE
dvaituDanEdavu tyAgarAjanuta
Meaning: O Bestower of
Properity! O Lord beyond or without a beginning, middle or end! O Lord united
with sItA! O Lord endowed with all virtues! O Lord praised by this tyAgarAja!
Please tell me as to which path should I tread now onwards. If I follow 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.
Word-by-word Meaning :
P: O Lord, please tell (palkarA) me as to which (E)
path (dAri) should I tread (saJcarinturA) now onwards (ika)
(saJcarinturAyika).
A: O Bestower (da) of Properity (zrI)! O Lord beyond
or without (rahita) a beginning (Adi), middle (madhya) or end (anta)
(madhyAnta)! O Lord united (samEta) with sItA! O Lord endowed with all virtues
(guNAkara)! O Lord, please tell me as to which path should I (nEnu) tread now
onwards.
C: If I follow (canaga) (literally go) the path
(mArgamuna) of advaita – all (anni) is (ani) Self (tAnu) (tAnanu) only, You say
(ADedavu) that it is difficult (bhAramu) (literally burden-some)
(bhAramaniyADedavu) to overcome (vIDanu) (literally leave) ego (nannu)
(literally ‘me’); if I pray (aNTE) (literally say) ‘please
protect (brOvu) me (tannu), O bestower of boons (varadA) (varadAyaNTE) to the
devotees (dAsa)’, You say (anedavu) that I am a dvaitin (dvaituDu)
(dvaituDanedavu);O Lord praised (nuta) by this tyAgarAja! please tell me as to
which path should I tread now onwards.
Edi nI bAhu bala parAkrama
mennAlla. rAgA: darbAr / kApi. tALA: Adi
P: Edi nI bAhu bala
parAkrama mennAlla kennALLu
A: AdidEva nijadAsulaku
gana nAsayuNDaga karivarada
C1: karamuna merayu
sharacApamu yA kali gonalEdA
murakhara shUnita pAnamu
bahudinamulu gAlAdA vAdA
2: sarasa bhUsurula
bAdhalu vini rOsamu rAlEdA
moraliDagA yOganiddura nilipi
mOmu jUpa rAdA vAdA
3: varasadappu buddhulu
nIculaku vaccinadi teliyadA
verapu lEka dirigEru
cAlanucu vEgamE shrI tyAgarAja sannuta (_di)
eduTa nilicitE nIdu
sommulEmi bOvurA. rAgA: shankarAbharaNa. tALA: Adi
P: eduTa nilicitE nIdu
sommulEmi bOvurA
A: nuduTi vrAta gAni
maTTumIranu nA taramA telisi mOsabOdunA
C1: sarAsariga jUturA nAdu
yavasarAla deliyumu varAlaDuga jAlarA
sakala dEvarAya manavi
vinarA aghahara sundarAkAra nA
2: vidEhajA ramaNa dEva
brOvaga nidE samaya manya dEvatala vEDadE
manasu teliyadEmi rAghava
idETi shauryamu padEpadE nA
3: tarAna dorakani parAku
nAyeDanu, rAma jEsitE surAsurulu metturA
ipuDu I harAmi tanamElara
bhakta tyAgarAjanuta nA
Meaning: (from T.K.
Govinda Rao’s book)
If you choose to appear
before me, will any material wealth of yours be lost? I am conscious that
destiny is irrevocable. Will I therefore aspire for anything beyond what I
deserve and be disappointed.
You know fully well that I
never approach any other God. Yet you want to prevail over this weakling your
disregard. Is that valour? Devas, even asuras will not appreciate this!
Ehi trijagadIsha shambhO.
rAgA: sAranga/shankarAbharaNa. tALA: cApu / Adi
P: Ehi trijagadIsha
shambhO mAm pAhi pancanadIsha
A: vAhinIsha ripunuta
shiva sAmba dEhi tvadIya karAbjAvalambam
C1: gangAdhara dhIra
nIrjararipu pungava samhAra mangaLakara pura
bhanga vidhrta
suku-rangApta hrdayAbja bhrnga subhanga
2: vAraNAjinacEla
bhavOdadhi tAraNa surapAla krUra lOkAbhra
samIraNa! shubhra sharIra
mAmakAgha hara parAtpara
3: rAjashEkhara karuNAsAgara
nAgarAjAtmajA ramaNa
rAjarAja paripUjita pada
tyAgarjarUpa vrSa rAjadhirAja
Ela nI dayarAdu parAku
jEsE vELa samayamu gAdu.rAgA: aThANA. tALA: Adi
P: Ela nI dayarAdu parAku
jEsE vELa samayamu gAdu
A: bAla kanakamaya cEla sujana
paripAla shrI ramAlOla vidhrta sharajAlaA
shubada karunAlavAla
ghananIla navya vana mAlikA bharaNa
C1: rArA dEvAdi dEva! rArA
mahAnubhAva rArA rAjIvanEtra raghuvara putrA
sAratara sudhA pUra hrdaya
parivAra jaladhi gambhIra danuja samhAra
madana sukumAra budha
janavihAra sakala shrutisAra nAdupai
2: rAjAdhirAja muni
pUjitapAda ravirAjalOcana sharaNya ati lAvaNya
rAjadharanuta virAjaturaga
sura rAja vandita pAda-aja janaka dinarAjakOTi
samatEja danuja gajarAja
nicaya mrgarAja jalajamukha
3: yAgarakSaNa parama
bhAgavatArcita yOgIndra su-hrdbhAvita Adyanta
rahita nAgashayana vara
nAgavarada punnAga sumadhara sadAghamOcana
sadA gatija dhrta
padAgamAnta cara rAgarahita shrI tyAgarAjanuta
[O BAla! One adorned with rich garments! O Protector of
the virtuous! O joy of Lakshmi! Wielder of arrows! Bestower of auspiciousness!
Treasure of companion! O cloud like hued! O adorned with vanamAla! O DEva among
the celestials! Come. One with great reputation! O Lotus-eyed! Come. One
belonging to the solar race! One who is surrounded by those whose hearts are
filled with nectar! One who is as majestic as the ocean! O Destroyer of Asuras!
One as beautiful as Cupid! One who converses with the wise! Essence of all the
VEdas! You are the King of Kings, your feet are praised by sages; sun and moon
are your eyes, you bestow refuge, most beautiful, praised by Siva who adorsn
crescent , you have Garuda the king of birds as your vehicle, Your feet are
praised by DEvendra, father or Brahma, who shines like a crore of suns, you are
like lion to the elephant of demons, your face is like the lotus. O Lord, why
does your grace elude me? You are the Protector of YAgas, praised by righteous
men, meditated upon by ascetics. You are permanent without beginning or end,
recline upon AdiSesha, bestower of boons to GAjEndra, decked wit the Punnaga
flower, remover of sins forever, your feet held by AnjanEya, the son of VAyu.
You are the subject of scriptures and you are desireless. O Lord, why does your
grace elude me? Lord! Your grace still eludes me. I dread the prospect of your
abandoning me forever. Is not this the right moment to protect me? O BAla, do
come in all your majesty adorned by royal ornaments and reesplendent weapons
riding on GaruDa surrounded by celestials and sages. Let me submerge in the
divine tranquility radiated by your charming countenance. Has not that
transquility been declared by the VEdas and Upanishads as the highest
acquisition and as the Supreme goal of all human spiritual endeavor? ]
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 (lOla) 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
(
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
hearts (or minds) of wise (budha) people ( jana)! O
Essence (sAra) of all (sakala)
vEda (zruti)!
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 (lOcana)! 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.
Ela teliyalErO pUrva
karmamElA-guNa jEsirO. rAgA: darbAr. tALA: cApu
P: Ela teliyalerO pUrva
karmamElA-guNa jEsirO rAmayya
A: bAla shashAnka
kalAlankrta nuta nIlavarNa suguNAlaya nI mahima
C1: bAla tanamuna shUla
dharuni vishAla dhanuvunu lIlagA
bhUpAlakulu gana kEla
viraci kushAluga shrI nElina ninn-
2: nAlgunoka padivELa
kanca rathAla suraripu mUlabalamula
lIlaga noka kolanEsi kAla
yamapuri pAlu jEsina ninn-
3: rAjashEkharuni I
jagatilO rAjasambuna pUjasyu
rAjulanu gajarAjulaku
mrgarAja tyAgarAjanuta nin-
ElarA shrI Krishna nAtO
cAlamu
P: ElarA shrI Krishna nAtO
calamu
A: ElarA _ bAdha tALa
jAlarA daya jUDa nIku
C1: shrI ramA lOla nanu
brOva bhAramA ninu nammina nApai
nEramA iTu mammencitE
dUramA nIku gambhIramA
2: rAga rahita rAga rasika
yAga yOga bhOga phalada
nAga shayana nAga ripunuta
tyAgarAja karArcita
ElAvatAram ettukoNTivi Emi
kAraNamu rAmuDai. rAgA: mukhAri. tALA: Adi
P: ElAvatAram ettukoNTivi
Emi kAraNamu rAmuDai
A: Alamu sEyuTakA ayOdhya
pAlana jEyutakA O rAghava
C: yOgula jUcuTanduka
bhava rOgula brOcuTanduka shatarAga
ratna-mAlikalu racincina
tyAgarAjuku vara mosagutanDukA
Meaning: 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 exquisite rAgas?
Word-by-word Meaning:
P: Why (Ela) did You
incarnate (avatAramu ettukoNTivi) (ElAvatAramettukoNTivi) as Lord rAma
(rAmuDai)? What (Emi) is the reason (kAraNamu)?
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?
EmAnaticcEdivO EmencinAvO.
rAgA: shahAna. tALA: rUpaka
P: EmAnaticcEdivO
EmencinAvO
A: nA mATalu vinavO rAma
nA taLa vrAlEmO
C: yashamAyuvu sadbhaktiyu
EkAnta cittamu susharIra mosangEDu bhAsura tyAgarAja vinuta
Meaning:
P: I know not what command
You have given (for me) and I know not what You have thought (about me).
A: Won’t You listen
my words? O Lord rAma! I know not what my fate is.
C: O Resplendent Lord
praised by this tyAgarAja who bestows fame, long life, deep devotion,
one-pointed mind and healthy body!
EmandunE vicitramunu
ilalOna manuju lADEdi. rAgA: shrImaNi. tALA: dEshAdi
P: EmandunE vicitamunu
ilalOna manuju lADEdi
A: nI mantra mahima
nErugalEka sAmAnyulai palkedaru nItO
C: tAmasambu cEta tatvamu
balkucu kAmadAsulai karuNamAli madini
bhUmi sancarinci poTTa
nimpucunu tAmE peddalaTa tyAgarAjanuta
Emani mATADitivO rAma
evari manasu EvidhamO telisi. rAgA: tODi. tALA: Adi
P: Emani mATADitivO rAma
evari manasu EvidhamO telisi
A: mAma maradu lanujulu
talitaNDrulu bhAmalu pari janulu sva vashamauta
C: rAjulu munulu
surAsurulu vara digrAjulu mari shUrulu shashadhara dina-
rAjulu lObadi naDavanu
tyAgarAjavinuta naya bhayamuga mudduga
Meaning: O Lord Shri 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 shiva, 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 Shri 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 Shri 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 Shri rAma! I wonder, in what way, knowing
how each one’s mind is, You spoke - s ome 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 shiva
– wearer (dhara) of moon (zazi), the Sun – Lord (rAju) (rAjulu) of
Day (dina) – so that all of them would do your bidding (lObaDi naDavanu)
(literally obey Your word).
Emani neranammu kondumu
P: Emani neranammu kondumu
C1: jalaga mADuvELa
valvalu dAci mammala impaga lEdA
2: muditala rammani
tilakamulidi pantamOvi-nnokka lEdA
3: munu nIvu venna
nAraginci taruNula mOmuna bUsi pOlEdA
4: vadinegAri candamuna
vacci pAvaDa vadalinci pOlEdA
5: dorikitivani cAti jeppa
bOtE talli uramuna nunDalEdA
6: kAminci yagna paTnulu
vEDaga vENugAna monarpa lEdA
7: A nADu pongali nI kidi
konnALLu vAna nuNDa lEdA
8: dharanu tyAgarAja
vinutuni palukulu tappi bOdana lEdA
Emani pogaDudurA shrI rAma
ni. rAgA: vIravasanta. tALA: Adi
P: Emani pogaDudurA shrI
rAma nin-
A: shrIman nAbhOmaNi vamsa
lalAma bhuvana vAsi mA rAma nin-
C: shivuniki tAmasa
guNamicci kamala-bhavuniki rAjasa guNa mosagi shacIdhavuni
garva hrdayu-nigA jEsina
dAsharathI tyAgarAjavinuta nin-
Meaning: In the TyAgarAja
extols the greatness of the Lord. O Our Lord shri 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 shiva, the quality of action to
brahmA and made indra proudy!
Word-by-word Meaning:
P: O Lord shri 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 (shriman) sky (nabhO) (shrimannabhOmani) -
dynasty (vaMza)! O Our (mA) Lord rAma residing (vAsi) in this Earth (bhuvana)!
how shall I extol You (ninnu)?
C:O Lord shri rAma –
son of King dazaratha (dAzarathI), praised (vinuta) by this tyAgrarAja who
– having bestowed (icci) the quality (guNamu) (guNamicci) of inertia (tAmasa) to Lord shiva (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)?
Emani vEgintunE shrI rAma.
rAgA: husEni. tALA: Adi
P: Emani vEgintunE shrI
rAma rAma
A: Emani vEgintu nentani
sairintu nA muddu dEvuDu nanu bAsE nayyayyo
C1: pAlinci lAlinci
palumAru gaugilinci tElinci nanu paradEshi sEya dOcenO
2: ADina muccaTa nAdantarangamu
niNDa nIDu lEdani unti nindAka sarivArilO
3: eDabAyaka tyAgarAju
nElu shrI harini tolli baDalika lArci nA caibaTTinadi Talacucu
Meaning :Alas! While the
Lord governs tyAgarAja without being separated, He has left me. Having
nourished, caressed and embraced me many a times, now did it occur to Him to
make me an alien by setting me afloat in the
Word-by-word Meaning
P:O Lord shri rAma! How
long (Emani) shall I keep awake (vEgintunu)? O Lord rAma!
A:How long (Emani) shall I
keep awake (vEgintunu)? How long (entani) (vEgintunentani) shall I endure
(sairintu)? Alas (ayyayyO)! my (nA) charming (muddu) Lord (dEvuDu) has left
(bAsenu) (bAsenayyO) me (nanu).
C1:Having nourished
(pAliJci), caressed (lAliJci) and embraced (kaugiliJci) me many a times
(palumAru), now did it occur (tOcenO) to Him to make (sEya) me (nanu) an alien
(para dEzi) by setting me afloat (tEliJci) (in the
C2:As my (nAdu) heart
(antaraGgamuna) (literally inner self) (nAdantaraGgamuna) was filled (niNDanu)
with the conversations I had (ADina muccaTa) with the Lord, so far (indAka) I
remained (uNTini) content that (ani) there is none (lEdu) (lEdaniyuNTinindAka)
equal (IDu) (niNDanIDu) to me among my peers (sarivArilO);O Lord shri rAma! How
long shall I keep awake? O Lord rAma!
C3:O Lord shri rAma! How
long shall I keep awake thinking (talacucu) of Lord shri hari (harini) –
one who governs (Elu) tyAgarAja (tyAgarAjunElu) without being separated (eDa
bAyaka) – about earlier (tolli) relieving (Arcina) my weariness
(baDalikalu) (baDalikalArci) and holding (baTTinadi) my (nA) hand (ceyi)?
EmEmO teliyaka balikedaru
celulAra nAmIda. rAgA: saurAStra. tALA: tripuTa
P: EmEmO teliyaka
balikedaru celulAra nAm_da daya lEka
C1: munu mandaragiri
munuga kUrmamai vIlpuna dAlcaga lEdA
2: kari rAja makaricE gAsi
cendaga nEnu karuNa jUDa lEdA
3: veravaka nIru joccina
sOmakuni goTTi vEdamu tElAdA
4: kALindilOni kAliyuni
madambunu kAla nanacha lEdA
5: makaramu gompOyina guru
putruNi mari decci osaga lEdA
6: tyAgarAjunaku
sakhuDaina nAdu pratApamu vina lEdA
Emi dOva balkumA ikanu
nEnendu bOdu shrI rAma. rAgA: sAranga. tALA: Adi
P: Emi dOva balkumA ikanu
nEnendu bOdu shrI rAma
A: rAmadAsuvale naitE
sItAbhAma mandalincunu nItO tanak-
C: daTTi gaTTi karamuna
sharacApamu baTTi mUlavamula
rAvaNu tala goTTi nilva
nAvELa trimUrtulu gOri nutimpaga naTTi
vAri keduru balki rAjuku
paTTi anaga nIku nAdupai daya buTTa
kAraNambEmi delisE vara
bhOgishayana tyAgarAjanuta tana
Emi jEsitE nEmi shrI rAma
svAmi karuNa lEni. rAgA: tODi. tALA: cApu
P: Emi jEsitE nEmi shrI
rAma svAmi karuNa lEni vArilalO
A:
C1: immu kaligitE nEmi
illAliki sommu beTTite Emi kamma
viltu kElini delisi Emi
tammi kantivAni karuNalEni vArilalO
2: savamu jEsitE nEmi
kalimini putrOtsavamu galigitE nEmi bhuvilOnanya
bIja janituni goni Emi
shivakara shrI rAmuni dayalEni vArilalO
3: meDagaTTitE nEmi anduna
lAndaru jODu gaTTitE nEmi cEDiyalanu
meppinca delisitE nEmi
IDulEni rAmuni dayalEni vArilalO
4: rAjyamElitE nEmi
bahujanulalO pUjyulaitE nEmi Ajya pravAhamutO
nannamiDitE nEmi
pUjyuDaina rAmuni dayalEni vArilalO
5: guruvu tAnaitE nEmi
kaNTiki mEnu guruvai tOcitE nEmi vara
mantramanyula-kupadEshincatE
nEmi vara tyAgarAja nutuni dayalEni vArilalO
Meaning:
To what purpose are the worldly acts of those who do not receive the compassion
of Rama?
Slaves to lust and greed, unaware of the dictates of Rama, to what purpose are
their worldly acts?
To what purpose are their great sacrifices? What is the point in their
begetting progeny to enjoy their property? What is the point in adopting
another's child for this purpose? To what purpose are the worldly acts of those
who do not receive the grace of auspicious Rama?
What if they build multistoried houses and embellish them with lanterns? What
if they know how to please women? To what purpose are the worldly acts of those
who do not receive the grace of the incomparable Rama? What if they possess
homes, property and bedeck their wives with jewels? What if they are experts in
erotic arts? To what purpose are the worldly acts of those who do not receive
the compassion of the lotus eyed one? What if they rule empires? What if they
are worshipped by many? What if they feed people rice with large helpings of
ghee? To what purpose are the worldly acts of those who do not receive the
grace of the worshipful Rama? What
if they consider themselves great or are perceived to be so? What if they
impart chants and hymns to others? To what purpose are the worldly acts of
those who do not receive the compassion of Rama, who is worshipped by
Tyagaraja?
Word by Word Meaning:
pallavi
Emi - What
jEsitEnEmi - (is the benefit) of doing anything
ilalO - in this world
shrI rAmasvAmi karuNalEni vAru - by those who do not receive Rama's compassion?
anupallavi
kAma mOha dAsulai - Slaves to lust and greed
ilalO - in this world
teliyalEni vAru - unaware of
shrI rAmuni kaTla - the dictates of Rama
caraNam
jEsitEmi - What is the purpose of doing
savamu - yagnas
putrOtsavamu galgitEnEmi - What if they have sons
kalimiki - to inherit their wealth
gOniyEmi- what if they adopt
anya bIja janituni - an offspring of another's seed
bhuvilO - in this world
shivakara shrI rAmuni dayalEni vA - if they do not receive the grace of
auspicious Rama?
gaTTitEnEmi - What if they build multistoried houses
gaTTitEmi - What if they hang
lAndaru jODu - pairs of lanterns anduna - in them
dElisiyEmi - What if they know
mEppinca - to please
cEDiyalanu - women
IdulEni rAmuni dayalEni vA - when they do not have the grace of incomparable
Rama?
kaligitEnEmi - What if they construct
immu - houses
bETTitEnEmi - What if they load
illAliki - their wives
sOmmu - with jewels
dElisiyEmi - What if they know
kammaviltu kElini- sexual acts
tammikaNTivAni karuNalEni vA - when they do not have the lotus eyed one's
compassion?
rAjyamElitEmi - What if they rule empires
pUjyulayitEmi - What if they are worshipped
bahujanulalO - by many people
annamumiDitEnEmi - What if they feed people rice
Ajya pravAhamutOnu - accompanied by lots of ghee, as though it is in spate
pUjyuDaina rAmuni dayalEni vA - when they do not have the worshipful Rama's
grace?
tAnaiyEmi - What if they are themselves great
kaNTiki mEnu Emi - What if to see
guruvai tOcitEnu - they appear enormous upadEshincEnEmi - What if they impart
varamantram -great hymns
anyulaku - to others
vara tyAgarAjanutuni dayalEni vA - when they do not have the grace of
Tyagaraja's object of worship?
Emi nEramu
nannu brOva enta bhAramu. rAgA: shankarAbharaNa. tALA: Adi
P:
Emi nEramu nannu brOva enta bhAramu nAvalla
A:
sAmaja rAja varaduDani munula satkIrti galga lEdA nApai
C:
dIna bAndhuvani dEvadEvuDani samAna ghanuDani dharmAtmuDanucunu
jnAna
dhanulu guNa gAnamu sEya birAna jUDavu tyAgarAjArcita nApai
Meaning
P: What is my fault? How
burdensome is it to protect me?
A: Earlier, did You not
earn fame that You are bestower of boon on gajEndra (the king of elephants)?
What is my fault? How burdensome is it to protect me?
C: While persons endowed
with the wealth of wisdom sing Your praises that You are benefactor of the
humble, that You are the Lord of celestials and peerless Great One and that You
are righteous minded, You would not deign to look at me quickly; O Lord
worshipped by this tyAgarAja! what is my fault? How burdensome is it to protect
me?
Word-by-word
Meaning:
P: What (Emi) is my
(nAvala) fault (nEramu)? How (enta) burdensome (bhAramu) is it to protect
(brOva) (brOvayenta) me?
A: Earlier (munula), did
You not (lEdA) earn (galga) the fame (satkIrti) that (ani) You are bestower of
boon (varaduDu) (varaduDani) on gajEndra – the king (rAja) of elephants
(sAmaja)? what is my (nApai) fault? How burdensome is it to protect me?
C:Persons endowed with the
wealth (dhanulu) of wisdom (jnAna) (literally knowledge) sing (gAnamu sEya)
Your praises (guNa) (literally virtues) - that You are benefactor (bandhuvu)
(literally relation) of wretched (dIna), that (ani) You are the Lord (dEvuDa)
of celestials (dEva) and peerless (asamAna) Great One (ghanuDu) (ghanuDani), that (anucunu)
You are righteous minded (dharmAtmuDu) (dharmAtmuDanucunu); yet, 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 burdensome is it
to protect me?
EnATi nOmu phalamO E dAna
balamO. rAgA: bhairavi. tALA: Adi
P: EnATi nOmu phalamO E
dAna balamO
A: shrInAtha brahmakainanu
nIdu sEva dorakunA tanaku galguTa
C1: nEnu kOrina kOrkE
lellanu nEDu tanaku neravErEnu bhAnuvamsha
tilaka nApAli bhAgyamA
sajjana yOgyamA tanak-
2: nIdu dApu nIdu prApu
dorikEnu nijamugA nE nI sommaitini
AdidEva prANanAtha nAdanka
mandunuci pUjinca
3: sundarEsha suguNabrnda
dasharatha nandana aravinda nayana pAvana
andagADa tyAgarAjanuta
sukham anubhavinca dorikErA danakika
In the kriti ‘EnATi
nOmu phalamO’ – rAga bhairavai, shri tyAgarAja describes the
ecstasy of prahlAda of worshipping the Lord.
Meaning: O Consort of
lakSmi! O Glory of the Solar dynasty! O My Fortune who guards me! O Lord worthy
of being striven by pious people! O Primordial Lord! O the Prop of my
life-breath! O Lord of Beauty! O Lord full of virtues! O Son of King dazaratha!
O Lotus Eyed! O the Holy One! O The Handsome One! O Lord praised by this tyAgarAja!
I don’t know this to be fruit of austerities performed by me in which
period or the strength of what charities made by me! Can even brahmA get Your
service? I have been bestowed with such a service. All the wishes I had were fulfilled
today. I got Your refuge and Your support, and I have truly become Your
property. In order that I could worship by placing You in my lap, I don’t
know this to be fruit of austerities performed by me in which period or the
strength of what charities made by me! I could get the privilege of
experiencing the bliss; well done!
Word-by-word Meaning:
P:(I don’t know this
to be) fruit (phalamO) of austerities (nOmu) performed (by me) in which (E)
period (nATi) or the strength (balamO) of what (E) charities (dAna) (made by
me)!
A:O Consort (nAtha) of
lakSmi (shri)! Can even (ainanu) brahmA (brahmakainanu) get (dorukunA) Your
(nIdu) service (sEva)?
My (tanaku) being bestowed
(kaluguTa) with (such a service), I don’t know this to be fruit of
austerities performed by me in which period or the strength of what charities
made by me!
C1:All (ellanu) the wishes
(kOrkalu) (kOrkalellanu) I (nEnu) had (kOrina) (literally seek) were fulfilled
(neravErenu) today (nEDu); O The Glory (tilaka) (literally the auspicious mark
on the forehead) of the Solar (bhAnu) dynasty (vaMza)! O My Fortune (bhAgyamA)
who guards me (nA pAli)! O Lord worthy (yOgyamA) of being striven by pious
people (sajjana)! I (tanaku) don’t know this to be fruit of austerities
performed by me in which period or the strength of what charities made by me!
C2:I got (dorikenu) Your
(nI) refuge (dApu) and Your (nI) support (prApu), and I (nE) have truly
(nijamugA) become (aitini) Your (nI) property (sommu) (sommaitini);O Primordial
(Adi) Lord (dEva)! O the Prop (nAtha) of my life-breath (prANa)! in order that
I could worship (pUjiJca) by placing (uJci) You in (andu) my (nAdu) lap
(aGkamu) (nAdaGkamandunuJci),I (tanaku) don’t know this to be fruit of
austerities performed by me in which period or the strength of what charities
made by me!
C3:O Lord (Iza) of Beauty
(sundara) (sundarEza)! O Lord full of (bRnda) virtues (suguNa)! O Son (nandana)
of King dazaratha! O Lotus (aravinda) (nandanAravinda) Eyed (nayana)! O the
Holy One (pAvana)!O The Handsome One (andagADa)! O Lord praised (nuta) by this
tyAgarAja! I could get (dorikerA) the privilege of experiencing (anubhaviJca)
the bliss (sukhamu) (literally comfort) (sukhamanubhaviJca); well done
(bhaLi)!I (tanaku) don’t know this to be fruit of austerities performed
by me in which period or the strength of what charities made by me!
(adopted from Shri
Govindans post in sulekha.com)
endarO
mahAnubhAvu-landariki vandanamu. rAgA: shrI. tALA: Adi
P: endarO
mahAnubhAvu-landariki vandanamu
A: canduru varNuni anda
candamunu hrdayAravindamuna
jUci brahmAnandamanu
bhavincu vAr-
C1: sAma gAna lOla
manasija lAvaNya dhanya mUrdhanyul-
2: mAnasa vana cara vara
sancAramu salipi mUrti bAguga pogaDanE vAr-
3: saraguna pAdamulaku
svAntamanu sarOjamunu samarpaNamu sEyu vAr-
4: patita pAvanuDanE parAtparuni
gurinci paramArthamagu nija mArgamutOnu
bADucunu sallApamutO svara
layAdi rAgamula deliyu vAr-
5: hari guNa maNimaya
saramulu galamuna shObhillu bhakta kOTulilalO telivitO
celimitO karuNa galgu
jagamellanu sudhA drSTicE brOcu vAr-
6: hoyalu mIra naDalu
galgu sarasuni sadA kanula jucucunu pulaka
sharIrula I Ananda payOdhi
nimagnula I mudambunanu yashamu galavAr-
7: parama bhAgavata mauni
vara shashi vibhAkara sanaka sanandana
digIsha sura kimpuruSa
kanaka kashipu suta nArada tumburu
pavanasUnu bAlacandra
dhara shuka sarOjabhava bhUsuravarulu parama
pAvanulu ghanulu
shAshvatulu kamala bhava sukhamu sadAnubhavulu gAka
8: nI mEnu nAma
vaibhavambulanu nI parAkrama dhairyamula shAnta
mAnasamu nIvulanu vacana
satyamunu, raghuvara nIyeDa sadbhaktiyu
janincakanu durmatamulanu
kalla jEsinaTTi nImadi neringi santasambunanu
guNa bhajanA- nanda
kirtanamu jEyu vAr-
9: bhAgavata rAmAyaNa
gItAdi shruti shAstra purAnamu marmamulanu
shivAdi sanmatamula
gUDhamulan muppadi mukkOTi surAntarangamula
bhAvamula nerigi bhava
rAga layAdi saukhyamucE cirAyuvula
galigi niravadhi
sukhAtmulai tyAgarAptulaina vAr-
10: prEma muppiri gonu
vELa nAmamu dalacEvAru
rAmabhaktuDaina
tyAgarAjanutuni nija dAsulaina vArendu
General meaning:
In this gem of a poem, Thyagaraja, described the
greatness of the devotees through the ages. He pays his salutations to the
great men who live in all the ages, A yogi attains and enjoys paramananda by
reaching the stage of samadhi when in the course of sahasra chakra the power of
kundalam and maheswara are joined
together from where at flood of nectar is released. In the soundarya
Lahiri , Shankara Bhagwat Sahesrarey praises ambal as “Padma Sahahasi,
Padya Vihase”. True devotees are persons who have attained this stage.
Rama is handsome like mannada, He has a majestic walk,
and we should see him clearly. Those who are engaged in Samagana should do
Rama's bhajan through music based on ragam, bhava and laya, The poet says that
devotion means to surrender you lotus like mind at his feet,
We should understand that paramatma lives in all the
living things and therefore we should live with love and friendship. We should
understand the meaning and greatness of the religion after careful study and
praise the glory of Rama with a peaceful mind There will be many men, Who
knowing the greatness of Shri Rama, have understood that religion without
bhakti is meaningless. There will be any devotees who fall into the above
category who by means of true bhakti are able to derive boundless joy by
meditation on him.
I bow to all these great men and my salutation are to
the immortal men who through bhakti are totally devoted to Rama and who are
close Thayagaraja. My salutations to his dear followers and worshippers
Endaro
mahaanubhavulu: There are many great men
Andariki:
To all;Vandanamulu: Namaskarams; Chanduru: Moon; Varnamu: Colour
Varnuni:
He who has the color of the moon
Andamu:
Beauty
Chandamu
nu: style
Hrudayamu:
Heart
Aravindamu:
Lotus
Hrudaya
aravindamu na: In the lotus like heart
Chuchi:
See
Brahmanandamu:
Eternal Bliss
Anubhavinchu:
Experiencing
Varu:
They
Sama
gana: The Hymns of the Sama veda
Lola:
immersed in
Manasi
ja: Born from the heart
Lavanya:
beauty
Manasija
lavanya: (here) Manmadha
Dhanya:
Blessed
Murdhanyulu:
Best among the blessed
Manasa:
Related to the heart
Vanachara: monkey
Vara:
Sancharamu
nu: wandering
Nilipi:
Stop
Murthi:
Idol
Baagu
ga: Well
Podagane:
see
Vaaru:
They
Pathitha:
misguided person
Paavanuda
ne: purifier
Paraath
paruni: Lord Siva
Gurinchi:
About
Parama
arthamu tho: With the inner meaning
Nija:
Right
Margamu
thonu: In the path
Paaduchu:Sing
Sallapamu
tho: With happiness
Swara
laya adi: Swara , laya etc.
Ragamu
la: and Raga
Theliyu:
Knowing
Vaaru:
They
Hari Guna: Divine qualities
Mani maya: Filled with jewels (called the divine
qualities)
Saramulu: chains
Galamu na: On the neck
Sobhillu:
splendour
Bhaktha kotulu: Crores of Bhakthas
Ilalo: In this Earth
Thelivi tho: With intelligence
Chelimi tho: With friendship
Karuna galgi: Having compassion
Jagamu Ellanu: Whole world
Sudha dhrishti che: By nectar like look (benevolent
look)
Brochu: Protect
Vaaru: They
Hoyalu: Style; Meera: surpassing;Nadalu:
gait;Galgu:have; Sarasuni: gentlemen; Sadaa: forever
Kanula: with eyes;Chuchunu: see ;Pulaka sareerulai:
people filled with joy ;Ananda payodhi: ocean of happiness ;Nimagnulai:
immersed ;Mudambu nanu: in joy ;Yasamu kala: having glory;Vaaru: They
Parama: ultimate
Bhaagavatha: devotees
Mouni: monks
Vara:best
Sashi: moon
Vibhaakara: sun
Sanaka: sanaka
Sanandana:sanandana
digeesha: dikpaalakas
Sura: devathas
Kimpurusha,kanaka Kasipu Sutha, Naarada,Tumburu lu: all
these sages
Pavana Sunu: Hanumantha
Balachandra dhara : Lord Siva
suka: Suka Maharshi
Saroja: Lotus
Bhava: Born
Saroja bhavudu: Lord Brahma
Bhusura varulu: Brahmins
Parama: Ultimate
Pavanulu: Pure people
Ghanulu: Great people
Sasvathulu: Immortals
Kamala Bhavasukhamu: Bliss
Sadaa: always
Anubhavulu: experienced
Kaaka: Others
Vaaru: They
Nee:
Your
Meenu:
Body
Naama:
Name
Vaibhavambulanu:
Glory
Nee: Your
Parakrama:
Valour
Dhairyamula:
Bravery
Saantha
Maanasamu:Peaceful
Neevulanu:
Vachana:
word
Sathyamulu:truth
Raghuvara:
Lord Rama
Nee
yeda: On you
Sadbhakthiyu:
Bhakthi
Janincha
kanu: not being born
Durmathamulanu:
evil ways
Kalga
Chesi natti: have been into
Nee
mathi Neringi: Knowing your mind
Santhathambu:
Always
Guna:
quality
Bhajanaananda:
Happiness of devotion
Keerthanamu:
Praise
Seeyu
Vaaru: Those who
Bhaagavatha: Bhaagavatham
Ramayana: Ramayana
Geetha adi: Bhagavadgeetha
Sruthi: Vedas
Sastra: Sastras
Puraana: Purana’s
Marmamula: secrets
Siva adi Shan mathamula: six schools of devotion
Ghudamulan: secrets
Muppadi mukkoti: 33 crores
Sura antharangamula: devatha’s minds
Bhaavambulan: meaning
Eringi: Knowing
Bhaava: Meaning
Raga:Raga
Laya adi: Laya
Sowkhyamu che: state of well being
Chirayuvul: long life
Kaligi:have
Niravdi: no gap
Sukhathmulai: happiness
Thyagaraja aapthulaina: Friends to Thyagaraja
Vaaru: They
Prema:Love
mupiri konu Vela: at the time when it encompasses
Naamamunu:Your name
Thalache: pondering
Vaaru:They
Rama bhakthudaina: devotee of Rama
Thyagaraja nuthuniki: One who is praised by Thyagaraja
Nija : Right
Dasulaina: servent
Vaaru:They
endu dAginADO IDaku rA
nannEDu daya vaccurA. rAgA: tODi. tALA: cApu
P: endu dAginADO IDaku rA
nannEDu daya vaccurA O manasA
A: enduku capalamu vinavE
nA manavini mundaTivale bhaktula pOSincuTak-
C1: alanADu kanakakashipu
niNDAru calamu jEsi sutuni sakala
bAdhala beTTaga madini
tALaka nishcaluDaina prahlAdu kOraku
kambamu lOpala nuNDaga
lEdA yArIti nEd-
2: munu vArivAha vAhana
tanayudu madamuna ravijuni cAla
goTTuTa jUchi manasu
tALajAla lEka prEmamuna pAlanamu
sEya tALa taruvu maruguna
nilvaga lEdA yArIti nEd-
3: toli janmamula nADu
jEsina duSkarmamula nanaganu sEya
nAru satrulanu baTTi
pODisEya nadiyugAka ilalO cancala
virahita nijabhakta
janulanu tyAgarAjuni rakSimpa nE
endu kaugalinturA
ninnentani varNinturA nI. rAgam shuddhadEshi. tALA: Adi
P: endu kaugalinturA
ninnentani varNinturA nIn-
A: Andamaina kundaradana
indarA hrNmandirA nin-
C: nIdu palukE palukurA
nIdu kulukE kulukurA nIdu
talukE talukurA nijamaina
tyAgarAjanuta ninendukI
calamu nEnevaritO delpudu.
rAgA: shankarAbharaNa. tALA: tripuTa
P: endukI calamu
nEnevaritO delpudu
A: kandarpa janaka
nIkEkAnta jeppEnO hari hari
C1: kausalya ceppEnO nIkE
sammati lEdO ahalya ceppEnO nannAdarinca lEvO
2: kabarI bhArini sItA
kAnta jeppEnO lEka
shabari jeppEno nIdu
shAntamendu pOyE
3: bAlayau svayamprabha
jeppEnO tALa
nA taramA shrI
tyAgarAjunApai nIkendukO
bAga teliyadu. rAgA:
mOhana. tALA: Adi
P: endukO bAga teliyadu
A: andagADa! shrI rAma!
Itanu vasthiramani I kali manavulak-
C1: a) gaTTiga rAllanu
gaTTina grhamulu
b) maTTu mitamu lEnaTTi
parijanula
c) cuTTu konna nija
cuTTAlula kOrula
d) paTTula katithulaku
e) beTalEka tama poTTasAgu
ko-
f) nnaTTi dEhamula reTTu
sancula
g) gaTTina dhanamula
beTTela tODanu
h) beTTi poyyE maTTu
ganungoni
2: kallalADi kaDupu
pallamu nimpuTa kellavAri dhanamella jErcukoni
pallavAdharula nella gani
shunakapu pillalavale tirigi olla
rOgamulu kollagA dagala
tollipaikamulu mella jAra janulella
dUra para mella bAra bhuvi
malli buTTu phalamella ganungoni
3: vancakula nanusarincina
alamaTa incukaina sairincalEka tama
sancita karmamulanacu
delisi vErencu vArala jUci mancuvale
prati phalincu
sampadalancu gorakanu manci tyAgarAjAncitamuga
pUjincu nutincu prapanca
nAthuni bhajincudA manucu
endukO nI manasu karagadu
Emi neramO rAma. rAgA: kalyANi. tALA: Adi
P: endukO nI manasu
karagadu Emi nEramO rAma teliya
A: endu jUcina gAni
dasharatha nandanuga bhAvincina nApai
C1: sumukhulaina I lOkulu
nannasUyalacE jEcedaru vimukhulai entaTivADani bahu
vidhamula dUredaru
samukha-munaku yOgyuDu gAdani mari jUDaga nencEdaru
gamakamu nanu rakSincedivAralu
gArani ninnE kOrina nApai
2: dhana tanaya
kaLatrAdula jUci tamadani bhramasedaru venuka
mundu teliyani Adhanikula
vembaDi tirigedaru inakula
jalanidhi sOma rAma
nanniTula sEyaka nI veyyAru manavu
laDugu nApaini karuNatO
mannincci kapADanu rAma
3: rAgarahita shrI rAma
inta parAku jEyaka sharaNAgata
vatsala nammiti tAraka
nAma parAtpara tyAgarAja
hrdaya sadanuDani
natyantamu vEDitirA nIvE gati anucu
rEyu bagalu veyyi vEL
Meaning: O shri rAma - the
Moon born in the Ocean of solar race! O Lord who is beyond attachments! O Lord
having parental love towards those who have sought refuge in You! O The Lord
having the name as the one who carries across the ocean of worldly existence! O
The 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? I do not what my fault is.
1. These people who are
good natured look at me with envy; they becoming hostile, considered me
despicable and abused me in various ways; they consider me as unworthy of presence
and decided that I am not to be seen again; I sought You alone knowing that
these people are not the ones who would protect nicely; why your heart would
not melt on me?
2.People are confounded
looking at wealth, children, wife etc as their own; they are roaming after
those moneyed people who are strangers; I requested You thousands of times not
to make me too in this way and to protect by pardoning me out of compassion;
why your heart would not melt on me?
3.Please do not be so
unconcerned; I believe in You; I very ardently prayed to you as the Lord
abiding in the heart of this tyAgarAja; I entreated You millions of times
throughout the day and night that only you are my refuge; why your heart would
not melt on me?
Word-by-word Meaning :
P : Why (endukO) your (nI)
heart (manasu) 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) I look
(jUcina gAni), 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 me
despicable (entaTi vADani)
(literally ‘what a man?’) and abused (dUredaru) me in various
(bahu) ways (vidhamula); (they) consider me as unworthy (yOgyaDu gADani) of
presence (samukhamunaku) and decided (eJcedaru) that I am not to be seen
(jUDaga) (jUDaganeJcedaru) again (mari); why your heart would not melt on me
(nApai) who sought (kOrina) You
alone (ninnE) knowing that these people (vAralu) are not the ones (gArani) who
would protect (rakSiJceDi) 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) their own (tamadi) (tamadani);
some are roaming (tirigedaru) after (vembaDi) those (A) moneyed people
(dhanikula) who are strangers (unknown) (venuka mundu teliyani) (teliyani(y)A) (literally unknown before
or after);O shri 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 requests (manavulu aDugu) (manavulaDugu)
You thousands of times (veyyAru) not to make (sEyaku ani) (sEyakani) me (nannu)
too (behave) in this way
(iTula) (nanniTula), to protect (kApADanu) by pardoning (manniJci) me out of
compassion (karuNatO)? O shri rAma!
I do not know what my fault is.
C3:O shri rAma who is
beyond (rahita) attachments (or affections) (rAga) (literally devoid of
attachments)! Please do not (jEyaka) be so (inta) unconcerned (parAku); OLord
having parental love (vatsala) towards those who have sought (Agata) refuge in
You (zaraNu) (zaraNAgata)! I believe (nammiti) in You! O The Lord having the name (nAma) as the
one who carries across (tAraka) the ocean of worldly existence! O The Lord who
is beyond all (parAtpara) (literally beyond the farthest)! I very ardently (atyantamu) pray
(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 entreats (moralu baTTina) You millions of times (veyyi vEla)
throughout the day (pagalu) and night (rEyu) that (anucu) only you (nIvE) are
my refuge (gati) (gatiyanucu)? I do not know what my fault is. a moralu beTTina
nApai
enduku dayarAdurA shrI
rAmacandra nI. rAgA: tODi. tALA: tripuTa
P: enduku dayarAdurA shrI
rAmacandra nIk-
A: sandadiyani maracitiv
indulEvO nIk-
C1: tIrani bhavanIradhi
Aradi sairimpa nEraka bhayamondaga pankajapatranIruvita
mallADaga jUci cUci
nIradAbha sharIra nirupamashUra nIk-
2: sareku durviSaya sAgara
manubhavincu vAri celimi sEyanEraka mEnu
shrI rAma sagamAye niTTi
nanu jUci nIrajadaLa nayana nirmalApa
3: jAgEla idi samayamu
gAdu cEsitE nEgati balukavayyA shrI rAma nI vEgAni
dari lEdayyA dInasharaNya
tyAgarAjavinuta tArakacarita nIk-
Meaning: O Lord shri
rAmacandra! O Lord shri 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
Word-by-word Meaning:
P: O Lord shri 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 shri
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 shri 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) because
of (ondaga) fear (bhayamu) (bhayamondaga); 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) shri 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
enduku nirdaya
evarunnArurA. rAgA: harikAmbhOji. tALA: dEshAdi
P: enduku nirdaya
evarunnArurA
A: indu nibhAnana inakula
candana
C1: parama pAvana parimaLa
pAghana
2: nE paradEshi bApave
gAsi
3: uduta bhakti gani uppa
tillaga lEdA
4: shatrula mitrula
samamuga jUce nIk-
5: dharalO nIvai
tyAgarAjupai
MEANING (T.K. Govinda Rao’s Book):
Why
("enduku") the denial
("nirddaya") of your grace to me? O Lord! I have no one else to look
up to ("evarunnaruraa").
O
Moon ("indu") faced one ("aanana") !
Benefactor
("chandana") of the solar ("ina") race ("kula")!
Redeemer
("parama-paavana"), One with a body radiating fragrance
("parimala-apaghana")!
The
atmosphere around me is far from being congenial ("baapave gaasi")!
The
distress I am in distracts my worship of you.
Were
you not ("leda")
delighted ("uppatillaga") with the service
("bhakthigani") of the tiny squirrel ("udata") ? (which
contributed tiny clods of earth to the mighty bridge to Lanka?)
You
("nee") are known to be free from bias and to treat
("juche") friends ("mitrulu") and foes
("shatrulu") alike ("samamugaa").
Is
not this because, all the world ("dharalo") is in you
("neevai") and you are in ("neevai") the world
("dharalo") everywhere.
enduku peddala vale buddhi
iyavu endu. rAgA: shankarAbharaNa. tALA: dEshAdi
P: enduku peddala vale
buddhi iyavu endu bOdu nayyA rAmayyA
A: andarivale dATidATi vadariti
andarAni paNDAye
C: vEda shAstra purANa
tattvArthamu dElisi bhEda rahita vEdAntamunu dElisi
nAda vidya marmambulanu
dElisi nAtha tyAgarAjanuta nijamuga
Meaning:
Why don’t you give real wisdom that the great ones have? Where am I to go
O Rama?
(Why don’t you give real wisdom that the great ones have?) Like common
folk, I have been restlessly wandering about talking without purpose! Is the
fruit not out of my reach?
(Why don’t you give real wisdom that the great ones have?), the truth
which enables them to know the import and meaning of the vEdAs and scriptures,
the one truth which is beyond the vEdAs and is indisputable and the secrets of
music? O Lord, worshipped by Tyagaraja!
Note:This is one of the most popular kritis of Tyagaraja, set as it is in
majestic shankarAbharaNam.
EnduNDi veDalitivO EvUrO
nE teliya ipuDaina. rAgA: darbAr. tALA: Adi
P: enduNDi veDalitivO
EvUrO nE teliya ipuDaina delupavayyA
A: andacandamu vErE naData
lella triguNAtItamai unnadEgAni shrI rAma nIv-
C: cittukaNTE naparAdha
cayamula dagilincE shiva-lOkamu gAdu vaTu
rUpuDai balini vancinci
anacuvAni vaikuNThamu gAdu viTa
vacanamulAdi shiramu
drumpa baDDa vidhilOkamu gAdu diTavu
dharmamu satyamu
mrdubhASalu galugu divyarUpa tyAgarAjavinuta nIvennaDO
rakSincitE nI vipuDIvaganu
uNDavalenA. rAgA: saurASTra. tALA: Adi
P: ennaDO rakSincitE nI
vipuDIvaganu uNDavalenA
A: pannagashayana peddala
svabhAva miTluNDaga bAguga nannE nI
C1: cIkaTi cEtanu gAsi
jEndi I lOkulu sakala karmamulakai mana
rAka kOraku jUcEdarani
telisi vibhAkaruDu madini prAkaTamuga
tA rAnu cellu nani
vyAkuluDai ati vEga-munanu vEkuva jAmuna
tOsamu kalaganu tA karuNa
narununi banupa lEdA
2: nIrulEka sajjana
ganamulu mana dArini jUcEranucu delisi
kAvEri-tAnu rAnu jellu
nanucu vicAra hrdayurAlai sAreku
vaccuna-nucu santOSamu
vIrula kellanu galga baDamaTi
mAruta-cancalamula banipi
calamalUra jEya lEdA rAma
3: gArvincina A rAvana
bAdhala nOrvalEkanu vibhISaNuDu
ninnu sarvalOka sharaNyA-
vandanamana nirvikAruDai
nIvu sarvadA rakSinceda
nanucunu sArvabhauma lankAdhipatyamunu
sarva jIuni lakSmaNu
nimmanagA sarva sannuta tyAgarAjuni
ennaDu jUtunO inakula
tilaka ni. rAgA: kalAvati. tALA: Adi
P: ennaDu jUtunO inakula
tilaka nin-
A: pannagashayana bhakta
janAvana punnamacanduru bOlu mukhamunu
C: dharaNija saumitri
bharata ripughna vAnara yUdhapati varudAnjanEyuDu
karunanu okari kokaru
varNimpa nAdarananu bilacE ninnu tyAgarAjArcita
ennaga manasuku rAni
pannaga shAyi sogasu. rAgA: nIlAmbari. tALA: Adi
P: ennaga manasuku rAni pannagashAAyi
sogasu pannuga ganugonani
kannulElE kannu lElE kaNTi
minnulElE
C1: mOhamutO nIlavAri
vahana kAntini gErina shrI harini gattukonani dEhamElE
dEhamElE I gEhamElE
2: sarasija malle tulasi
viruvAji pArijAta virulacE bUjincani karamulElE
karamulElE I kApuramulElE
3: mAlimitO tyAgarAju
nElina rAmamUrtini lAlinci pogaDani nAlikElE nAlikElE sUtramAlikElE
In the kRti tyAgarAja
depicts how prahlAda praises the Lord stating that the organs of the body is
meant for the service of
the Lord. P: Of what use
are such eyes which do not nicely behold the Lord reclining on the couch of
zESa whose grace cannnot be even
pondered in the mind; of
what use are such eyes or of what use is the sight of such eyes?
C1: Of what use is the
body which could not embrace passionately the Lord zrI hari whose splendour puts to shame the
dark-bluish rain cloud; of what use is the body or of what use is even this
house?
C2: Of what use are the
hands which would not worship the Lord with flowers like lotus, jasmine, double
jasmine, pArijAta etc and sacred tuLasi leaves; of what use are such hands or
of what use of even this household?
C3: Of what use is the
tongue which does not praise fondly the Lord in the form of zrI rAma who has
affectionately governed
this tyAgarAja; of what
use is the tongue or of what use even this rosary made of thread?
Word-by-word Meaning
P: Of what use (ElE) are
such eyes (kannulu) (kannulElE) which do not nicely (pannuga) behold
(ganugonani), the Lord reclining (zAyi) on the couch of zESa – the snake
(pannaga) – whose grace (sogasu) cannnot be (rAni) even pondered (ennaga)
in the mind (manasuku); of what use (ElE)
are such eyes (kannulu) (kannulElE)
or of what use (ElE) is the
sight (minnulu)
(minnulElE) of such eyes (kaNTi)?
C1: Of what use (ElE) is
the body (dEhamu) (dEhamElE) which could not embrace (gaTTukonani) passionately
(mOhamutO) the Lord zrI hari (harini) whose splendour (kAntini) puts to shame
(gErina) the dark-bluish (nIla) rain cloud – carrier (vAha) of water (vAri); of what use (ElE) is the
body (dEhamu) or of what use (ElE) is even this (I) (dEhamElEyI) house (gEhamu)
(gEhamElE)? Of what use are such eyes which do not nicely behold the Lord
reclining on the couch of zESa whose grace cannot be even pondered in the mind;
of what use are such eyes or of what use
is the sight of such eyes?
C2: Of what use (ElE) are
the hands (karamulu) (karamulElE) which would not worship (pUjiJcani) the Lord
with flowers (virulacE) like lotus (sarasija), jasmine (mallE), double jasmine
(viruvAji), pArijAta (pArijAtapu) etc and sacred tuLasi leaves; of what use
(ElE) are such hands (karamulu) or of what use (ElE) of even this (I)
(karamulElEyI) household (kApuramulu) (kApuramulElE)? Of what use are such eyes which do not
nicely behold the Lord reclining on the couch of zESa whose grace cannnot be
even pondered in the mind; of what use are such eyes or of what use is the sight of such eyes?
C3: Of what use (ElE) is
the tongue (nAlika) (nAlikElE) which does not praise (pogaDani) fondly (lAliJci)
the Lord in the form (mUrti) (mUrtini) of zrI rAma who has affectionately
(mAlimini) governed (Elina) this tyAgarAja (tyAgarAjunElina); of what use (ElE) is the tongue (nAlika)
(nAlikElE) or of what use (ElE) even this rosary (mAlika) (mAlikElE) made of
thread (sUtra)? Of what use
are such eyes which do not nicely behold the Lord reclining on the couch of
zESa whose grace cannot be even pondered in the mind; of what use are such eyes
or of what use is the sight of such
eyes?
ennALLu nI trOva jUtu rAma
Emani nE broddubrOtu. rAgA: kApi. tALA: cApu
P: ennALLu nI trOva jUtu
rAma Emani nE broddubrOtu
C1: nIkE manasicci nEnu
rAma nI mEnani pEncinAnu
2: andarivale nE nI
bhuvilO brommalATa lADudugAni madilO
3: dharanu karmamulanu gOriyuNTi
dalacu konnadi vErE dAri
4: rAmayya nalugurilOna nA
lO marmamulu delpavalenA
5: rasikulakE saribOnu
vatti tasukulake hAsyamaunu
6: tolli bhaktula vadda
koluvO rAvu galugu dhanamulaku selavO
7: enduku inta parAku rAma
ikanu tappulu beTTa bOku
8: entani rAltu kann_ru
jAli evaritO delipitE dIru
9: pUlammi bratikina vAru
rAma pullalamma bilva rAru
10: tanake puTTina illu
nIvu tappaka nI krpa cellu
11: AshincinadE tappA nIkA
buddhivaddu mAyappA
12: kali marmamu
teliyalEni nAvale dInudilalOnu galadA
13: palumAru ninu
dUrukoNTi A phalamu nanubhavincu koNTi
14: toli karmamu rAkabOn_
bhakti velugucE dIraka bOnA
15: Aculakana nIku gAdA
rAma Ecu buddhi viDarAdA
16: O jagadIsha kharArE
tyAgarAju nIvADani pErE
ennALLu tirigEdi ennALLu.
rAgA: mAlavashrI. tALA: Adi
P: ennALLu tirigEdi
ennALLu
A: ennarAni dEhamuletti I
samsAra gahanamandu
pannuga jOrula rIti
parulanu vEgincacunu
C1: rEpaTi kUTiki lEdani
rEyupagalu vesana mondi
shrIpati pUjala maraci
cEsinaTTi vArivale ne
2: uppu karpUramu
varaku-nuncavrtticE nArjinci
meppulaku poTTinimpi-mEmE
peddala manucun-
3: bhramanu koni
irugubOrugu bhakSimpa rammani
piluva amarucuko pUja
japamu-nAsAyamu cEtunanacu
4: nayandu unDE tappulu
nADE telisi konTivi gAni
bAya viDuvaka mahAnubhAva
tyAgarAja vinuta
ennALLu UrakE induvO
jUtAmu. rAgam: shubhapantuvarALi. tALA: cApu
P: ennALLu UrakE induvO
jutAmu evaraDigEvAru lEdA shrI rAma
A: konnALLu sakEtapura
mEla lEdA kOrika munulaku gonasAga lEdA
C: sati mATala nAlakinci
sadbhakta kOTula samrakSincaga lEdA matimantula
brOchE matamu mAdana lEdA
satatamu shrI tyAgarAjanuta nammaga lEdA
enta bhAgyamu mApAla
galgEtivi evvarIdu. rALA: sAranga. tALA: dEshAdi
P: enta bhAgyamu mApAla
galgEtivi evvarIdu mujjagamulalO tanak-
A: centajEri saujanyuDai
baliki cinta bAga tolaginci brOcitivi
C: munnu nI samIpamuna
velayu sanmunula nella naNimAdi lIlalacE
dinnagAnu pAlanamu
jEsinaTTu nannu gAcitivi tyAgarAjanuta
enta nErcina enta jUcina
enta. rAgA: udayaravicandrikA. tALA: dEshAdi
P: enta nErcina enta
jUcina enta vAralaina kAnta dAsulE
A: santatambu shrIkAnta
svAnta siddhAnta maina mArga cinta lAni vAr-
C: parahimsa para bhAmAnya
dhana para mAnavapa vAda
para jIvanamulaka nrtamE
bhASinchErayya tyAgarAjanuta
enta pApinaiti nEmi sEyuDu
hAyElAgu. rAgA: gauLipantu. tALA: cApu
P: enta pApinaiti nEmi sEyuDu
hAyElAgu tALudunE O rAma
A: anta duhkhamulanu dIrcu
harini jUci enta vArainanu bAya sahinturE
C1: maccikatO dAnu
muccatAdi mOsa bucci Eca madi vaccenO kaTakaTA
2: Asaminci yayAsa baDanu
vidhi vrAsunA nA muddu vEsuni gAnamE
3: sEva jEyuTE jIvanamani
unTi daivamA nApAli bhAgya miTlAyanE
4: rAjillu shrI tyAgarAju
tA bongucu pUjincu shrI raghurAjindu lEnandu
enta rAni tanakenta pOni
nI centa viDuva. rAgA: harikAmbhOji. tALA: Adi
P: enta rAni tanakenta
pOni nI centa viDuvajAla
A: AntakAri nI centa jEri
hanumantuDai koluva lEdE
C1: shESuDu shivuniki
bhUsuDu lakSmaNa vEsiyai koluva lEdA
2: shiSTuDu mauni
variSTuDu goppa vasiSTuDu hituDu gAlEdA
3: naravara
nIkai-suragaNamulu vAnarulai kOlva lEdA
4: AgamOktamagu nI
guNamulu shrI tyAgarAju bADaga lEdA
Meaning:
O Lord shri rAma! O Best
of men! Come whatever, I shall never leave Your proximity. Didn’t Lord shiva serve You. is AJjanEya? Didn’t shesha serve
You as lakSmaNa? Didn’t the sage vasiSTa become your benafactor?
Didn’t the hordes of celestials serve You as monkeys? Am I not singing
Your virtues described in the zAstras?
Word-by-word meaning:
P: O Lord shri rAma! Come
whatever – may whatever (enta) come (rAni) to me (tanaku) or may whatever
(enta) (tanakenta) go (pOni) – I shall never (jAla) leave (viDuva) Your
(nI) proximity (centa).
A:Didn’t (lEdA) Lord
shiva – Enemy (ari) of Lord of Death (antaka) (antakAri) – coming
(jEri) near (centa) You (nI) serve
(koluva) as AJjanEya (hanumantuDai)? O Lord shri rAma! Come whatever, I shall
never leave Your proximity.
C1:Didn’t (lEdA) the
serpent shesha (zESuDu) – the ornament (bhUSuDu) of Lord shiva (zivuniki)
– serve (koluva) You donning (vESiyai) the garb of lakSmaNa? O Lord shri
rAma! Come whatever, I shall never leave our proximity.
C2: Didn’t (lEdA)
the great (goppa) vasiSTa (vasiSThuDu) – the eminent (ziSTuDu) and the
senior-most (variSTuDu) of sages (mauni) – become (gA) your benafactor (hituDu)? O Lord shri
rAma! Come whatever, I shall never leave Your proximity.
C3:O Best (vara) of men (
C4: Isn’t (lEdA)
tyAgaraja (tyAgarAju) singing (bADaga) Your (nI) virtues (guNamulu) described
(uktamagu) in the zAstras (Agama) (AgamOktamagu)? O Lord shri rAma! Come whatever, I shall
never leave Your proximity.
enta vEDukondu O rAghava
pantamElarA. rAgA: sarasvatImanOhari. tALA:dEshAdi
P: enta vEDukondu O
rAghava pantamElarA O rAghava
A: cinta dIrcuTa kenta
mODirA antarAtma nA centarAka nEn-
C: cittamandu ninnu jUcu
saukhyamE uttamambanucu nuppongucunu
sattamAtramA cAla
nammitini sArvabhauma shrI tyAgarAjanuta
Meaning
Pallavi : O Lord rAghava!
How much shall I beseech? Why this obstinacy, O Lord rAghava?
Anupallavi : O Indwelling
Lord! How much cross are You in relieving my distress? O Lord rAghava! How much
shall I beseech You to come near me ? Why this obstinacy, Lord rAghava?
Charanam : I totally
believed priding that only the comfort of beholding You in my mind or intellect
is the best one. O Pure Existence! O Single Ruler of the Universe! O Lord
praised by this tyAgarAja!
Notes : Anupallavi : centa
rAnu nEnenta – In the book of TKG, this is given as centa rAka ninnenta
and alternatively centa rAka nEnenta; However, in the book 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.
entamuddO enta sogasO
evarivalla varNimpa. rAgA: bindumAlini. tALA: Adi
P: entamuddO enta sogasO
evarivalla varNimpa tagunE
A: enta vAralaina
gAni-kAnta cintA krAntulai nAru
C: attamIda kanu-lAsaku
dAsulai satta bhAgavata vEsu lairi
dutta pAlu ruci deliyu
sAmyamE dhUrINuDau tyAgarAjanutuDu
In the kriti ‘enta
muddo’ – rAga bindumAlini, shri tyAgarAja pities people who fall
for lust without knowing the beauty of the Lord.
Meaning:How charming and
how pretty is the Lord! Whoever is capable of describing it? No matter how
great people are, they became besieged by thoughts of lust! People fearing
their mother-in-law, becoming
slaves to lust, but darn the garb of the excellent devotees of the Lord;
it is like the pot knowing the taste of its contents – milk; but, how
charming and how pretty is the Lord praised by this tyAgarAja – prop of
the Universe! Whoever is capable of describing it?
Word-by-word Meaning:
P:How (enta) charming
(muddO) and how (enta) pretty (sogasO) is the Lord! Whoever is (evarivalla)
capable of (tagunE) describing (varNimpa) it?
A:No matter (gAni) how
great (enta) people are (vAralaina), they became (ainAru) besieged (AkrAntulu)
by thoughts (cinta) (cintAkrAntulainAru) of lust (
C:People fearing their
mother-in-law (atta mIda kanulu), becoming slaves (dAsulai) to lust (Asaku)
(kanulAsaku),(but) darn the garb (vEsulairi) of the excellent (satta) devotees
(bhagavata) of the Lord;it is like (sAmyamE) the pot (dutta) knowing (teliyu)
the taste (ruci) of its contents – milk (pAla); but, how charming and how
pretty is the Lord praised (nutuDu) by this tyAgarAja – prop of the
Universe (dhurInuDau) (one who bears burden)! Whoever is capable of describing
it?
entani nE varNintunu
shabarI bhAgya. rAgA: mukhAri. tALA: rUpaka
P: entani nE varNintunu
shabarI bhAgyam-
A: dAntula vara kAntalu
jagamanta nindi uNDagan-
C: kanulAra sEvinci
kammani phalamula nosagi tanuvu pulakarinca
pAdayugamulaku mrokka ina
kulapati samukhambuna punarAvrtti
rahita padamunu bondina
tyAgarAjanuturAli puNyamunu
Tyagaraja admires the
fortunate Sabari in this song. Though she only gave tasted fruits to Rama, She
was bestowed with Salvation which even philosophers could not attain.
Meaning:
How can I describe the
fortune of Sabari ?
The world has many
philosophers and holy women
Her eyes were filled with
affection while she served delicious fruits to Rama.
Her body was full of
ecstacy when she touched his feet.
She is the holy woman that
attained Salvation in the
presence of the King of
Inakula (Sun) dynasty.
How can I describe the
holiness of Sabari the devotee of Tyagaraja's Lord?
entanucu sairintunu sItA
kAnta daya. rAgA: yadukulakAmbhOji. tALA: Adi
P: entanucu sairintunu
sAtA kAnta daya rAdu
A: muni cintanIya shrI
rAmacandra nA centa rAninka manasu rAdA
C1: sama rahitA samAna nE
dAsuDau samAna pAlana nA moralu
vE samAyenA sujanAvana
shubhakaram Apta parivArAmara
vinuta ramAramana itaramA
nIku nEn-
2: bharAjamuga
vrsabharAjapa nuta ibharAja varada sadA
bhakta sulabha rAjanya
shubhada satata mauni rAjanuta
yavani rAja paricara
nirAtanka nirAmaya nEn-
3: virAja vAhana
virAjamAna kavirAja rakSaka nA tapamu
lanni virAjasamulE nA
jnAna mosagu rAja janaka nagarAja
dhara tyAgarAjanuta
nAgarAja shayananentanucu
Meaning:
O Lord shri 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
bestows auspiciousness! O Lord found in the company of friends! O Lord praised
by the celestials! O Delighter of lakSmI! O Moon Faced! O Lord praised by Lord
shiva! 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 of 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! O Father of brahmA! O Lord who bore mandara! O Lord
praised by this tyAgarAja! O Lord reclining on the couch of shesha! How much
shall I tolerate? Even then, the grace of shri rAma would not come. Won’t
You agree 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 shri rAma –
Consort (kAnta) (kAntu) of sItA – would not come (rAdu).
A:O Lord shri rAmacandra,
meditated (cintanIya) by sages (muni)! Won’t (rAdA) You agree (manasu)
(literally mind) to come (rAnu) near (centa) me (nA) even now (iGka) (rAniGka)?
How much shall I tolerate? Even then, the grace of shri 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) 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 bestows (karamA)
auspiciousness (zubha)! O Lord found in the company (parivAra) of friends
(Apta) (karamApta)! O Lord praised (vinuta) by the celestials (amara)
(parivArApta)! O Delighter (ramaNa) of lakSmI (ramA)! Am I alien (itaramA)
(ramaNayitaramA) to You (nIku)? How much shall I (nEnu) tolerate? Even then,
the grace of shri rAma – Consort of sItA – would not come.
C2: O Moon – Lord
(rAja) of stars (bha) – Faced (mukha)! O Lord praised (nuta) by Lord
shiva – one who rides (pa) the King (rAja) of bulls (vRSabha)! O Bestower
of boons (varada) to gajEndra – the elephant (ibha) (nutayibha)! 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) of 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 shri rAma – Consort of sItA – would not come.
C3:O Lord who has garuDa
(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 shesha – the
king (rAja) of serpents (nAga)!How much shall I tolerate? Even then, the grace
of shri rAma – Consort of sItA – would not come.
varnintunE I indirA
ramaNuni nE. rAgA: saurASTra. tALA: tripuTa
P: entanucu varniNtunE I
indirA ramaNuni nE
A: santatamu nammu
sajjanula A santa dIrcu vasanta sukumAruni
C1: merugu bangAru cEla
miravonda mariyu nUpuramunu ghallanaga bhaktula gani
karuNAmrtamu callaga
yOgula daharamulu jhallanaga vEncEsina
2: tilakamu celagaga
jalajAkSuDilanu gadaluDIvi vinipimpaga tumburu nAradulu
gani nutiyimpaga suralu sumamula
vAna guriyimpaga vEncEsina
3:
muktAmanu lADaga tyAgarAju
gani celAgiyyaga vEncEsina
EtAvuna nErcitivO rAma.
rAgA: yadukulakAmbhOji. tALA: dEshAdi
P: EtAvuna nErcitivO rAma endukinda
gAsi
A: sItA lakSmaNa bharata
ripughna vAtAtmajulatO nADu nATakamu
C: Alu vajA_la sommu
laDigirO anujulu talli taNDrulanna maDigirO
shIlulaina vara bhaktulu
pilicirO cirakAlamu tyAgarAjanuta nI
Meaning:
P: Oh Rama, where did
you learn? Why so much trouble for you?
AP: You enact this worldly drama along with
Sita, Lakshmana, Bharata, Satrughna and Anjaneya.
C: Did your wife ask for diamond ornaments?
Did your brothers and parents ask for food? When your sincere devotees call you
for help, you take the trouble of coming to their rescue. You are worshipped by
Tyagaraja
EtAvuanrA nilakaDa nIku
enci jUDa nagapaDavu. Raga: kalyANi. tALA: Adi
P: EtAvunarA nilakaDa nIku
enci jUDa nagapaDavu
A: sItA gauri vAgIshvari
anu shrI rUpamulandA gOvindA
C: bhU kamalArkA nila
nabhamulandA lOka kOTulandA
shrIkaruDagu tyAgarAja
karArcita shiva mAdhava bramhAdula andA
Meaning: O Lord rAma! O
Lord gOvinda! O Lord worshipped by this tyAgarAja! Please tell me where Your
Abode is, because no matter how much I ponder about it, You would not come to grip. (1) Are You in the embodiments
of mahAlakSmi like sIta, gauri and sarasvati? (2) Or do You have Abode in the
five elements – earth, water, fire, air and space (3) or in the
innumerable Worlds (4) or in the auspiciousness bestowing forms of shiva, viSNu
and brahmA?
Word-by-word Meaning:
P:O Lord rAma! Please tell
me where (E tAvunarA) Your (nIku) Abode (nilakaDa) is, because no matter how
much I ponder (eJci jUdanu) (nIkuyeJci) about it, You would not come to grip (agapaDavu) (jUDanagapaDavu).
A: O Lord gOvinda! Are You
in (andA) the embodiments (rUpamulu) (rUpamulandA) of mahAlakSmi (shri) like
sIta, gauri and sarasvati – Goddess (Izvari) of speech (vAk) (vAgIzvari)
(vAgIzvariyanu)? O Lord rAma! Please tell me where Your Abode is, because no
matter how much I ponder about it, You would not come to grip.
C: Or do You have Abode in
(andA) the five elements – earth (bhU), water (
ETi janmamidi hA O rAma.
rAgA: varALi. tALA: cApu
P: ETi janmamidi hA O rAma
A: ETi janmamidi enduku
galigEnO entani sairintu hA O rAma
C1: sATi lEni mArakOTi
lAvaNyuni mATi mATiki jUci mATalADani tana
2: sAreku mutyAlahAra
uramu pAlu gAru mOmunu kannulAra jUDani tana
3: ingita merigina sangIta
lOluni pongucu danivAra gaugilincani tana
4: sAgara shayanuni tyAgarAjanutuni
vEgamE jUDaka vEgEni hrdayamu
In the kRti tyAgarAja depicts how prahlAda laments
about not having the darshan of the Lord.
Meaning: O Lord zri rAma!
Alas! What kind of life is this to me in which, (1) one could not speak often
to the Lord by beholding Him – whose charm could not be matched even by a
million cupids? (2) one could not
always behold, to one’s heart’s content, the Lord’s most
charming face and His chest adorned
with pearl? (3) one could not exultingly embrace, to one’s
satiation, the Lord – who understands gestures and who delights in music?
My heart is suffocating without beholding quickly the Lord - reclining on the
couch of zESa in the Milk Ocean and the one praised by this tyAtagarAja. Why
this body took birth? how much shall I tolerate?
Word-by-word Meaning :P: O
Lord zri rAma! Alas (hA)! What kind (ETi) of life (janmamu) is this (idi)
(janmamidi)?
A: What kind (ETi) of life
(janmamu) is this (idi)? why (enduku) this body took birth (galigEnu)? how much
(entani) (galigenuyentani) shall I tolerate (sairintunu)? Alas (hA) O Lord
rAma! O Lord zri rAma! Alas! What kind of life is this?
C1: O
Lord zrI rAma! Alas! What kind of life is this to me (tanaku) – in which,
one could not speak (mATalu ADani) (mATalADani) often (mATi mATiki) to the Lord
by beholding (jUci) Him – whose charm (lAvaNya) (lAvaNyuni) could not be
(lEni) matched (sATi) even by a million (kOTi) cupids (mAra)?
C2 : O Lord zrI rAma!
Alas! What kind of life is this to me (tanaku) – in which one could not always (sAreku)
behold (jUDani) to one’s heart’s content (kannulAra) (literally to
the content of my eyes) the Lord’s most charming (pAlu gAru) (literally
milk oozing - infantine) face (mOmunu) and His chest (uramu) adorned with pearl (mutyAla) necklace (hAra)
(hArayuramu)?
C3: O Lord zrI rAma! Alas!
What kind of life is this to me (tanaku) – in which, one could not exultingly
(poGgucu) embrace (gaugiliJcani), to one’s satiation (danivi Ara)
(danivAra), the Lord – who understands (erigina) gestures (iGgitamu)
(iGgitamerigina) and who delights (lOluni)
in music (saGgIta)?
C4 : My heart (hRdayamu)
is suffocating (vEgenu) without beholding (jUDaka) quickly (vEgamE) the Lord - reclining (zayanuni)
(on the couch of zESa) in the Milk Ocean (sAgara) and the one praised (nutuni)
by this tyAtagarAja;O Lord zrI rAma! Alas! What kind of life is this?
(http://thyagaraja.sulekha.com/blog/post/2006/09/thyagaraja-vaibhavam-5.htm)
eTi yOcanalu cEsEvurA
eduru balka. rAgA: kiraNAvaLi. tALA: dEshAdi
P: eTi yOcanalu cEsEvurA
eduru balka vArevaru lEru rA
A: nOTimATa jArcaga rAdurA
kOTi vElpulalO mETiyaina nI
C: mEnDu shUrulalO venuka
tIyavani reNDu mATalADE vADu gAdani
aNDakOTla pAlincu vADani
caNDa mounu lADa tyAgarAjanuta
eTlA dorakitivO rAma tana.
rAgA: vasanta. tALA: Adi
P: eTlA dorakitivO rAma
tanak-
A: cuTlAra gaDiya dOvaku
nAdu paTlAbhimAnamu lEkuNDagak-
C: pAda mahimO peddala
AshIrvda balamO susvarapu
nAdaphalamO tyAgarAjakhEda
hAra shrInAtha tanakeTlA
kanugondunO shrI harini
nE. rAgA: ghaNTa. tALA: tripuTa
P: eTlA kanugondunO shrI
harini nEn-
A: cuTlara gaDiya dOvaku
nA madilOni jAli delipi vibhunitO delpuvArin-
C1: dharalO galugu
sampadala rOsi tanuvunu maraci harini gUDu maharAjulaku gAkan-
2: malayani madamuna
deliyakuNTini gAni alanADe sadayuni nanusarincaka bOtinEn-
3: cinna prAyamuna nADE
shrI haripai nAsa konna jIvuDagAnu kOdaNDapAni nEn-
4: I janma mI bhAgya mI
sommu lella prayOjanamA tyAgarAja vinutuni nEneTula
brOtuvO teliya Ekanta
rAmayya. rAgA: cakravAka. tALA: tripuTa
P: eTula brOtuvO teliya
EkAnta rAmayya
A: kaTakaTa nA caritamu
karNa kaTOramayya
C: vaTTi goDDu rIti
bhakSinci tirigiti puTTu lObhulanu poTTakai pogaDiti
duSTulatO
gUDi duSkrtyamulu salpi raTTu jEsina tyAgarAjuni dayatO
in the kriti tyAgarAja pities himself for wasting away his life.
Meaning: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 (lObhulanu) 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)! (adopted from Shri Govindan’s upload in sulekha.com)
eTula gApADuduvO shrI rAmacandra nA. rAgA: Ahiri.
tALA: tripuTa
P: eTula gApaDuduvO shrI rAmacandra nA
A: eTula gApADuduvO raghuvIra maTumAya
samsAramandu daligina nAn-
C1: anudinamunu dAra tanaya vargAdula pAlanamu
jEyuTa
koraku dhanamulu galigina manujula bogaDi
Arjincina
paikamula jUci tanaku sarilEdani biguvuna dirigina
nAn-
2: kAyaja janaka nA prAyamu lellanu mAyA
pUritulaina
dayAdulacEta sAyaparyantamu kAya klEshamu jenda
nAyenugAni maunidhyEya ninnu deliyalEni nAn-
3: satamani bAndhavula jatanu nammi madiki
hitavulEka
O patitapAvana santatamu tyAgarAjasahita sura
nikara
pUjita ninnE sharaNu jOccitigAni rAma nAneTulaina]
bhakti vaccuTakE atnamu sEyavE. rAgA: sAma. tALA:
cApu
P: eTulaina bhakti vaccuTakE atnamu sEyavE
A: maTumAya bhavamunu manadani yEncaka vaTapatra
shayanuni pAda yugamunandu
C1: vidyA garvamu lEla nIvavidyA vashamu gAnEla
khadyOtAnAnvaya tilakuni
puramElE buddhi yAshuga dOca dEla O manasA
2: rAma nAmamu sEya siggA kArAdEmi balkavu puNTi
buggA bhAmalu
garadATaka uNDina jaggA pAmara mEnu nammaka nIti
buggA
3: bhOga bhAgyamulandu nija bhAgavatulukA nIpondu
rOsi
tyAgarAja varaduni nI andu bAguga dhyAnincu bhava
rOgamandu
evaraina lErA peddalu ilalOna dInula. rAgA:
siddhasEnA. tALA: dEshAdi
P: evaraina lErA peddalu ilalOna dInula brOvanu
A: bhava sAgaramuna carincu balu gAsi rAmunitO
delupa
C: kalimAna vAdhamula kAryamulu kAma matsarAdula
krtyamulu
cala cittamu lEni vAripudu cAla tyAgarAjutunito
delupa
evarani nirNayincirirA ninnETlA. rAgA:
dEvAmrtavarSaNi. tALA: Adi
P: evarani nirNayincirirA ninnETlArAdhincirirA
naravarul-
A: shivuDanO mAdhavauDanO kamala bhavuDanO para
bramhanO nIn-
C: shiva mantramunaku mAjivamu mAdhava mantramunaku
rAjivamu I
vivaramu delisina ghanulaku mrokkEda vitaraNa guNa
tyAgarAja vinuta ninevariccirirA
In the kriti ‘evarani nirNayiJcirirA’ – tyAgarAja describes the meaning of the
name ‘rAma’.
Meaning:What did the most eminent of humans determine as to who You
are? And, how did they worship You? As Lord shiva or as Lord viSNu or as brahmA
or as the Supreme Lord?
For the shiva mantra (OM namazshivaya), ‘ma’ is the soul;
for the viSNu mantra (OM NamO nArAyanAya), ‘rA’ is the soul; I
salute these great personages who understand this detail. O Lord having the
quality of munificience praised by this tyAgarAja!
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 shiva (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 shiva mantra (mantramunaku) – (OM namazshivaya) -
‘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?
sharacApamu nI kina kulAbdhi. rAgA: madhyamAvati.
tALA: Adi
P: evariccirirA sharacApamu nI kina kulAbdhi
candra
A: avatArincu vELa nuNDEno lEka avani kEgi
ArjincitivO shrI rAma nIk-
C: okaTEsi padi nUrai veyyai cakapakalADi
shatruvula naNacEnaTa vikaluni
kAkini brOva trimUrtulu venuka dIsinAraTa sakala
nadIpatikai drumakulayula
samharincanaTa prakaTa kirti galigina kOdaNDapANi
shrI tyAgarAja vinuta nIkevarikai
avatAram ettitivO ipuDaina delupu. rAgA:
dEvamanOhari. tALA: Adi
P: evarikai avatAram ettitivO ipuDaina delupavayyA
rAmayya ni
A: avaniki rammani pilicina mah_ rAjevadO vAniki mrokkEda
rAma
C: vEda varNa nIyamau nAmamuto vidhi rudrulaku
mElmiyagu rUpamutO
mOda sadanamagu paTu caritamutO munirAja vEsiyau
tyAgarAjanuta ni
Word by word meaning
Evarikai - For whom; EttitivO- did ; nIvu- You; avatAramunu - incarnate?;
rAmayya - O Rama
ipuDaina - at least now; dElupavaiyya - make it known
EvaDO - who is;maharaju - the great one who; pilacina - asked (you to)
;rammani - come ;avaniki - to the earth?; vAniki - to him; mrokkEnu - my
salutations
nAmamutO - Possessing a name that;varNiyamau - is described ; vEda - in
the vedas
rUpamutO - Possessing a form that; mElmiyagu - excels; vidhi rudrulaku
- Brahma and Rudra
caritamutO - Possessing glory that; paTu - is unexcelled; sadanamagu -
and is residence
mOda - of joy; munirAjavEShiyai - of the form of a king among saints
TyagarAjanuta - worshipped by Tyagaraja
Meaning:
On whose request did you incarnate in this world O Rama? Make it known
at least now!
Who was that great soul who beseeched you to thus incarnate? I salute
him
You possess a name that is described in the Vedas, a form that excels
that of Brahma and Rudra! Your glory is unsurpassed and gives joy to all! You
are a Raja Rishi! Tyagaraja worships you!
evarimATa vinnAvO rAvO indu lEvO bhaLi bhaLi.
rAgA: kAmbhOji. tALA: Adi
P: evarimATa vinnAvO rAvO indu lEvO bhaLi bhaLi
A: avanilO nArsEya paurusEya mandi cOdya meruga
lEnayya
C: bhakta parAdhInuDanucu parama bhAgavatula
vyakta rUpuDai palikina muccaTayuktamanuchu
uNTi shakti gala mahAdEvuDu nIvani santOSamuna
nuNTi satta cittuDagu tyAgarAjanuta satya
sandhuDanukoNTi nilalO
Meaning: Lord! Whose
persuations have prevented you from coming to me and redeeming me? Or else, is
it that you are nonexistent here? I have analyzed the words of sages and works
of wise men to find the truth to no avail. In several incarnations, in the
presence of devotees dear to you, you said you would ever be at their service.
I relied on this assurance and felt happy that nothing could deflect you from
keeping your word. It is strange that instead of relying on your own judgment
you have allowed yourself to be misdirected! That is my fate.
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! 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 are entirely engaged in attending (parAdhInuDu) (parAdhiNuDanucu)
to (the welfare of) Your devotees (bhakta), 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!
evaritO nE delpudu rAma nAlOni jAlini. rAgA:
mAnavati. tALA: dEshAdi
P: evaritO nE delpudu rAma! nAlOni jAlini
A: kavagoni sadA bhajana sEya kAryamulanni vErAye
C: gaNanAthu jEya gOraga gadu vAnaruDai tIregA
guNamayA
mAyAmbudasamIra gOpAla tyAgarAja vinuta
evaru manaku samAnam ilalO nintulAra nEDu. rAgA:
dEvagAndhAri. tALA: Adi
P: evaru manaku samAnam ilalO nintulAra nEDu
A: avani harihara bramhAdi surulAsace mOsa pOyiri
ganukanu
C: naluva tanayapai mOhamu jendi nADu tagili pOye
muddu lolugu shrIhari
valacucu brndA lOluDai pOye ciluva bhUSaNuDu
tArukAvanapu celula
pAlaya gOkulamuna tyAgarAjanutuDu mana valla
digili pOye ganukanu
In the kRti ‘evaru manaku
samAnaM’ – rAga dEvagAndhAri, zrI tyAgarAja depicts how the vraja
gOpis pride at their fortune that the Lord has become theirs.
(Background – This is part of the
dance-drama ‘nauka caritraM’ – The Boat Story. The gOpis meet
kRSNa at the yamunA river and contemplate of travel in a boat. kRSNa says that
it is not within the capacity of the women to steer boat and says he will do
the job; however, the gOpis do not believe Him and think that He is upto some
trick. After Lord convinces them, they all travel in the boat. kRSNa sports
with each of the Gopi individually (taking so many forms). gOpis wonder as to
what penances did they perform in order to enjoy like this with the Lord. As
kRSNa exhorts them to row the boat in the Westerly direction, gOpis think that
this is another ruse of kRSNa and they tell their minds to him. As the gOpis
are enamoured by each other to be Lord hari Himself, the celestial damsels come
to watch the spectacle. In this kRti the arrogance of gopis that Lord belongs
to them is depicted.)
Meaning: O Damsels! Who is now equal to us
in this world? Thinking
it to be fine, viSNu, ziva, brahmA and other the celestials were deceived
having become enamoured (by women)
That day itself, brahmA was caught by becoming infatuated with sarasvati
- his own daughter; the most charming Lord viSNu, having been enamoured by
tuLasi became her paramour; the Lord ziva came in the possession of women in
the dArukA vana; in this gOkulaM, kRSNa - the Lord praised by this tyAgarAja -
fell into our trap.
Word-by-word Meaning :
P: O Damsels (intulAra)! who (evaru) is now
(nEDu) (literally today) equal (samAnamu) to us (manaku) in this world
(ilalOnu) (samAnamilalOnintulAra)?
A: Thinking it to be (ani) fine (avu)
(avani), viSNu (hari), ziva (hara), brahmA and other (Adi) (brahmAdi) the
celestials (surulu) were deceived (mOsa pOyiri) having become enamoured (AsacE)
(by women); therefore (ganukanu), O damsels! who is now equal to us in this
world?
C: That day itself (nADE), brahmA (naluva)
was caught (tagili pOye) by becoming infatuated (mOhamu jendi) with sarasvati -
his own daughter (tanayapai);
the most charming (muddulu oluku)
(mudduloluku) (literally charm oozing) Lord viSNu (zrI hari), having been
enamoured (valacucu) by tuLasi (bRndA) became (pOye) her paramour (lOluDai);
the Lord ziva – wearer of snakes (ciluva) as ornaments (bhUSanaDu) - came
in the possession (pAlAye) of women (celula) in the dArukA vana (vanapu); in
this gOkulaM (gOkulamuna), kRSNa - the Lord praised (nutuDu) by this tyAgarAja
- fell (tagili pOye) into our (mana) trap (valala);
therefore
(ganukanu), O damsels! who is now equal to us in this world?
evaru teliyaka boyyEru nI mahimalu. rAgA: tODi.
tALA: rUpaka
P: evaru teliyaka boyyEru nI mahimalu
A: bhuvilO vAramu nAgapuramuna ganugoNTi
lavalEshamainanu nIlAyatAkSi sAmarthya
C1: karagu bangAru valvagaTTi nIrjarataru virulanu
goppu niNDajuTTi sogasumIra
karamuna jilukanu baTTi adiyu gAka haruni
yaTTiTTADincinaTTi nI lIlanu
2: hari bramhAdulu ninnu gOlva nAvELala sura
viribOnulandamutO nilva namara vara
taruNulu nATyamuce gOlva nanniyu jUci karuNA
rasamu jilki bilva naTTi nI daya
3: nAgabhUSaNuniki rAnivaina ninnu vinA gati
evvaru nIlavEni bhaktula pAli
bhAgadEyamaina sharvAni satatamunu tyAgarAju
balkina vANi priyamainaTTi
evaru teliyanu boyyadaru vivaramu lEni. rAgA:
punnAgavarALi. tALA: cApu
P: evaru teliyanu boyyadaru vivaramu lEni pUjalu
jEsEdaru
C1: mudamuna parula rUkalaku parasudatula kAshinci
tA gUDuTaku
udaramu nimpuTa koraku cAla vUranUra tirigEda
rAvaraku
2: konna tottula mATa mIralEka anna tammulu talli
taNDrula nera
mEnnuTa panigAni sAramaina pannaga shayana nI
padamu nammEdara
3: Alu biDDalanu nammEdaru vAri kAshinci parula
kompalu muncEdaru
kAluni valla ninDAru rAma kaSTamu jenda bhuvini
buTTEdaru
4: peddalatO kallalADi rAma buddhilEni dhanikula
tA vEDi vaddana
vAritO mODi iTlu proddu pOvuTagAni patitula gUDi
5: Isuna mariyAda lEdu niNDu kAsu galgina vAni
kanniTa vAdu Asa
nIyeDa kalgabOdu nija dAsalu evarO kana cEtagAdu
6: pannuga manakE shaktiyani anni kallalanucunu
dongabhakti
anna iDEti virakti rAma kannataNDri idiyA
pEdayukti
7: yOgulu mEneruga lEka tamakE gatiyani
dhyAninturu gAka
bhOgishayana ElukOka rAma tyAgarAjunipai nAkinka
parAkA
evarunnAru brOva inta tAmasa mElanayya. rAgA:
mALavashrI. tALA: Adi
P: evarunnAru brOva inta tAmasa mElanayya
A: vivarambuga delpavayya vishvEshvara shrI
pancanadIsha
C: manasAraga dhyAnimpa manasu nilupu marmambu
delipi
tanavADanE talaci dhairya mosagu tyAgarAja vinuta
evarUrA ninnu vinA gati mAku. rAgA: mOhana. tALA:
cApu
P: evarUrA ninnu vinA gati mAku
A: savana rakSaka nityOtsava sItApati
C1: rAdA nAdupai nI daya vinarAdA muravairi gAdA
daya balka
rAdA idi mariyAd_ nAtO vAdamA nE bhEdamA mAku
2: rAka nannEca nyAyamA parAkA nEnaNTE hEyamA rAma
rAkashashimukha
nI kAshinciti sAku mA puNya shlOkamA mAku
3: shrIshAri ganArAtivi nA dAsa teliyaka bOtivi
ApagEshArcita
pAlitEsha nA prakAshamA sva prakAshamA mAku
4: rAjA bigu nIkElarA tyAgarAjArcita tALajAlarA
rAja I jAlamu
sEya rAja brOva sankOcamA sura bhUjamA mAku
Meaning : Who is our
refuge other than You? O Protector of sacrifical oblations! O Lord who is an
eternal festival for the devotees! O Consort of sItA! Won’t Your grace
descend on me? Won’t You listen? Aren’t You the enemy demon mura?
Can’t You bestow grace? 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 rejection in my case? O Lord rAma! O Full-moon Faced! I
desired You; please fulfil my desire, O Meritorious hymn! O Consort of lakSmI! You are destroyer of
multitude enemies! But, You have failed to take note of my desire; O Lord
worshipped by varuNa! O Protector Lords! O Lord whose hue is like fresh flower
of wild sugar-cane! O Lord who is self-effulgent!O King! Why this proudiness
for You? O Lord worshipped by this tyAgarAja! I am unable to bear, O Lord rAma!
Do You consent for this procrastination? Are You hesitating to protect me? O
Wish-Tree!
Word-by-word Meaning:
P: Who (evarurA) else
(vinA) than You (ninnu) is our
(mAku) refuge (gati)?
A: O Protector (rakSaka)
of sacrifical oblations (savana)! O Lord who is an eternal (nitya) festival
(utsava) (nityOtsava) for the devotees! O Consort (pati) of sItA!
Who else than You is our
refuge?
C1: Won’t Your (nI)
grace (daya) descend (rAdA) on me (nAdupai)? Won’t (rAdA) You listen
(vina)? Aren’t You (gAdA) the enemy (vairi) demon mura? Can’t (rAdA)
You bestow (balka) grace (daya)? Is this (idi) (rAdAyidi) honourable (mariyAdA)
for You? Why this dispute (vAdamA) with me (nAtO)? Am I (nE) different
(bhEdamA) from You? Who else than You is our (mAku) refuge?
C2: Is it fair (nyAyamA)
to deceive (Eca) me (nannu) (nannEca) without coming (rAka)? Why this unconcern
(parAkA)? Why this rejection (hEyamA) in my case (nEnaNTE) (literally for
me)? O Lord rAma! O Full-moon (rAkA zazi) Faced (mukha)! I
desired (AziJciti) You (nIku) (nIkAziJciti); please fulfil (sAkumA) my desire;
O Meritorious (puNya) hymn (zlOka)! Who else than You is our (mAku) refuge?
C3: O Consort (Iza) of
lakSmI (shri)! You are destroyer (arAtivi) (literally enemy) of multitude
(gaNa) (gaNArAtivi) enemies (ari) (shrizAri)! But, You have failed (bOtivi) to
take note of (teliyaka) my (nAdu) desire (Aza) (nAdAza); O Lord worshipped
arcita) by varuNa - Lord (Iza) of rivers (Apaga) (ApagEzArcita)! O Protector
palita) Lords (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 else than You is our (mAku) refuge?
C4: O King (rAjA)! Why
(ElarA) this proudness (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 (jAlamu sEya)? Are You
hesitating (saGkOcamA) to protect (brOva) me? O Wish-Tree (kalpa vRkSa)–
celestial (sura) tree (bhUja) (bhUjamA)! Who else than You is our (mAku)
refuge?
Evidhamulanaina gAni nannElu. rAgA:
shankarAbharaNa/kalyANi. tALA: Adi
P: Evidhamulanaina gAni nannElukona manasu rAdA
rAma
A: bhAvinci jUcupaTla nIvE brOvavalenu gAni
vErevvaru
C1: pAvana rUpa parAtpara nIpAda sEvanu kOriti I
bhUsurulanu
nIvale karuNAnidhiyai brOcina dEvata levarurA rAma
2: dInadayApara mUrtivi nIvani nE nera nammitirA
adigAkanu
dAnava garva vidAraNa nEnu sadA ninnu vEDitirA
rAma
3: sakSAtkAramuna nIvE nIdu kaTAkSamu lEka evaru
bratikiri
jagat sAkSiyaina jIvanaja dalAyatAkSa
tyAgarAjapakSa ipuDE
evvarE rAmayya nI sari. rAgA: gAngEyabhUSaNi.
tALA: dEshAdi
P: evvarE rAmayya nI sari
A: ravvaku dAvulEka sujanulanu rAjiga rakSincu
vAr-
C: pagavAniki sOdaruDani encaka bhakti nerigi
lankA paTTa mosagagA
nAgadhara sura bhUsura pUjita vara nAga shayana
tyAgarAja vinuta sari
Meaning:
Rama! Who is there to excel you? Justifying your fame in properly
protecting the righteous. Who can excel you? Ignoring that Vibheeshana was the
brother of your detestable foe Ravana, you recognized his devotion and offered
him the kingdom of Lanka. Holder of the Govardhana Hill! Worshipped by Devas
and Bhusuras! O Recliner on the famous serpent couch!
gAnamUrtE shrI Krishna vENugAna lOla. rAgA:
gAnamUrti. tALA: Adi
P: gAnamUrtE shrI Krishna vENugAna lOla tribhuvana
pAla pAhi
A: mAninI maNi shrI rukmiNi mAnasApa hAra
mArajanaka divya
C: navanIta cOra nanda satkishOra nara mitra dhIra
narasimha shUra
navamEgha tEja nagajA sahaja narakAntakAja nata
tyAgarAja rAja
Meaning: O Lord shri Krishna - Embodiment of divine music! O Enjoyer of
music played on flute! O Protector of the three Worlds! O Lord who stole the
heart of shri rukmiNi - the gem of all honourable women! O Father of cupid! O
Thief of (fresh) butter! O Blessed Son of nanda! O Friend of arjuna! O Brave! O
Hero in the form of man-lion! O Splendrous
Lord like that of fresh thunder-cloud! O Brother of pArvatI! O Slayer of
narakAsura! O Unborn! O Lord saluted by this tyAgarAja! Deign to protect me.
Word-by-word Meaning:
P:O Lord shri Krishna - Embodiment (mUrtE) of music (gAna)! O Enjoyer
(lOla) of music (gAna) played on flute (vENu)! O Protector (pAla) of the three
Worlds (tribhuvana)! Deign to protect (pAhi) me.
A:O Lord who stole (apahAra) the heart (mAnasa) (literally mind) of
shri rukmiNi - the gem (maNi) of all honourable women (mAninI)! O Father
(janaka) of cupid (mAra)! O Lord shri Krishna - Embodiment of divine (divya)
music! O Enjoyer of music played on flute! O Protector of the three Worlds!
Deign to protect me.
C:O Thief (cOra) of (fresh) butter (navanIta)! O Blessed (sat) Son
(kizOra) of nanda! O Friend (mitra) of arjuna – man (nara)! O Brave
(dhIra)! O Hero (zUra) in the form of man-lion (nara siMha)! O Splendrous
(tEja) Lord like that of fresh (nava) thunder-cloud (mEgha)! O Brother (sahaja)
of pArvatI – daughter of mountain (nagajA)! O Slayer (antaka) (literally
yama) of narakAsura! O Unborn (aja) (narakAntakAja)! O Lord saluted (nata) by
his tyAgarAja!O Lord Krishna - Embodiment of music! O Enjoyer of music played
on flute! O Protector of the three Worlds!
Deign to protect me.
gandhamu puyyarugA pannIru gandhamu. rAgA:
punnAgavarALi. tALA: Adi
P: gandhamu puyyarugA pannIru gandhamu puyyarugA
A: andamaina adu nandanupai kundaradana liru
vondaga parimaLa
C1: tilakamu diddirugA kastUri tilakamu diddirugA
kala kalamanu
mukha kalagani sokkucu balukula namrtamu lolikeDu
svAmiki
2: celamu gaTTerugA bangAru celamu gaTTerugA
mAlimitO
gOpAla pAlulatO nAlamepina vishAla nayanuni
3: hAratu letterugA mutyAla hAratu letterugA
nArImaNulaku
vAramu yauvana vAraka mosageDu vArijAkSuniki
4: pUjalu sEyarugA manasAra pUjalu sEyarugA jAjulu
mari
virivAjulu davanamu rAjita tyAgarAjanutu nIpai
gAravimpa rAdA garuDa gamana vAda nanu. rAgA:
ghaNTA. tALA: rUpaka
P: gAravimpa rAdA garuDa gamana vAda nanu
A: shrIrAma manOharA shrtahrdaya vihArA cEra
rAvadEmirA shrI raghuvara dhIrA
C1: pErukaina lEdA pilacina rArAdA sari vAralAda
lEdA vini
varadA karuNa rAdA mArubalka vAdA mummAru
nammalEdA
2: tanayuDADumATa talli taNDrulakadi ATa gAdA ninu
bADina pATa
vini nI muddunOTa nEmana valadE iccOTa mAdhava ika
tEracATa
3: rUka losagi konna sati rUpamu leTlunna shrIkara
guNamunna
celi celimi vIDaranna parAku nIku munna
tyAgarAjavinuta bhinna
garuDa gamana vAsudEva karuNatOnu. rAgA:
gaurImanOhari. tALA: rUpaka
P: garuDa gamana vAsudEva karuNatOnu brOvu nannu
A: parulanna mATala tALanu paramAtmuDu parama
dayALO
C: drupada sutA ibharAjuDu druva bAluDu moraliDa
vini
grakkuna veDalina mutsaTa grammiti tyAgarAjanuta
gata mOhA shrtapAlAdbhuta sItA ramaNa. rAgA:
shankarAbharaNa. tALA: Adi
P: gata mOhA shrtapAlAdbhuta sItA ramaNa
C1: bhava sArasabhava mAnasa bhavanAmara vinuta
2: bhava tAraka sava pAlana bhavadA cara haraNa
3: vinatAjagamana rAghava muni pUjita caraNa
4: shata kOTi carita mAnava mata bhEdaka damana
5: kara shObhita shara pApa timira bhAskara suguNa
6: shara jAnana karuNAkara varavAraNa sharaNa
7: nata mAnasa hitakara pAlita tyAgarAja
gati nIvani nE kOri vacciti talli parAkA. rAgA:
tODi. tALA: Adi
P: gati nIvani nE kOri vacciti talli parAkA
A: matini entO vedaki sammatini shrI pravrddha
shrImati nI
padayugamulanE nera nammitini brOvumika nija
dAsulaku
C1: paramau shrI tapatistIrtha nagaramandu
nelakonna paramAnandi pogaDa
taramA bramhakainanu dharalo nI sari gAna talli
nIvADanugAna
paritApamu lella dolaga Arakapura nAthula jatagUDi
abh_STa
varamuliccu daivamu nIvanu manu sthiramatulai
gAcinAru ganuka
2: I puramuna bAgu kapUramu sEyuvA rEpuNyamu
jEsiroO shrIpura nilayE prApu kOri
unnAnu ambA parula nEnu vEDuga lEnu jUpu jUpu
sEyaka nIvE daridApu gAni anyu
lEvaru nAyeDa rEpu mApanaka nI mahimalu balu
gOpurambugAni sujani
3: rAkA shashivadanE sarvalOka nAyaki vinu mAya nE
vElpula kAdiyau nI kaTAksSmu
cEta Eka citta mainanduka ambA inka nirdaya enduku
nIkani dhana dhAnyamula kOraku I
lOkulanE mATi mATi kaDaguTa caukagAni nI kIrtiki
nendAka vinnavintu tyAgarAjuni
gaTTigAnu nanu ceyi baTTE dennaTikO. rAgA: bEgaDa.
tALA: rUpaka
P: gaTTigAnu nanu ceyi baTTE dennaTikO
A: puTTina naTAnuNDi iTTi vidhamulE gAni
C1: goppa tanamu manadani mada meppaTikini
dalakekki tappu paluku
lADucu dA nuppatillucunu teppuna ingita merugaka
meppula kAshincu
A cappani prabhuvula kada nanu drippuTa ElarA
anucunu
2: varamaina sajjanulanu paricArakula nellanu
sarijEsi dAna mosagiparamencakanu
karidhana madamulu galigina narulanu
pUjincEdu A tara merugani dhanikula anusaraNa
mElarA anucunu
3: shiva pUjala mariyunu mAdhava pUjala
nonarincucu bhuvi tA sarijEsidi
vAreva ranucunu encu avivEka dhana mattula shiva
shiva
vEDaga vaddani kuvalayadaLa lOcana suvibhava
tyAgarAjavinuta
Meaning: 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 (trippaTa) (trippaTayElarAyanucunu) the places
(kaDananu) of those (A) insipid (cappani) 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 quickly) (teppunayiGgitamerugaka) fame
(meppuluku) (meppulakAziJcuyA)”?
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)”?
ghuma ghuma ghumayani vAsanatO muddu. rAgA:
saurASTra. tALA: tripuTa
P: ghuma ghuma ghumayani vAsanatO muddu gummalu
veDaliri cUDare
A: mamatatOnu suravaru lella surataru suma vAnalu
guriyimpa vETkaga
C1: naluvanka nagavattulu tEjarillaga celaga
sAmbrANi pogalu gramma gandha
poDulu callucu bayyedala dIyucu pannIrulu cilugucu
adukula vIrunitO
2: bangAru cIralu rangaina ravikalu nungaramulu
velayanga sogasuga bhujanga
shayanuDagu rangapatini jUci pongucu danivAra
gaugalincunu
3: varamaina kanaka nUpuramulu ghallana nuramuna
mutyAla sarulella gadalaga
karamuna sogasaina viri suraTulace visarucu
tyAgarAja varaduni pogaDucu
giripai nelakonna rAmuni guri dappaga kaNTi. rAgA:
shahAnA. tALA: dEshAdi
P: giripai nelakonna rAmuni guri dappaka kaNTi
A: parivArulu viri suraTulacE nilabaDi visarucu
gosarucu sevimpaga
C: pulakAngituDai AnandAsghruvula nimpucu
mATalADavale nani
kaluvarinca gani padipUTalapai gAceda nanu
tyAgarAjavinutuni
Unerringly
I have seen Rama who is installed in the hill. He promised to give salvation in
5 days. My body was thrilled, tears of joy rolled down my cheeks and I merely
mumbled unable to give expression to my thought
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 babbling (kalavariJca) that (ani) ‘I wanted (valenu) (valenani) to talk (mATalAda) (to You)’, said that (anu) ‘I shall take care (kAcedanu) (kAcedananu) of You after (pai) ten (padi) days (or day and nights) (pUTala)’.
girirAja sutA tanaya sadaya. rAgA: bangALa. tALA:
dEshAdi
P: girirAja sutA tanaya sadaya
A: suranAtha mukhArcita pAdayuga paripAlaya mAm
ibha rAjamukha
C: gaNanAtha parAtpara shankarAgama vArinidhi
rajanIkara phaNirAja
kankaNa vighna nivArana shAmbhava shrI
tyAgarAjanuta
Meaning:
O son of the daughter of the king of the mountains, O kind hearted one!
Protect me, O one who has the face of the king of the elephants. Your feet are
worshipped by the king of the Gods.
O lord of the Ganas, O supreme one! You are the auspicious who is like a moon
to the ocean like Vedas. The serpent king adorns your arm like a bracelet. You
are the remover of obstacles. O son of Shambhu, Tyagaraja worships you.
gItArthamu sangItAnandamu nI tAvuna jUDarA. rAgA:
suraTi. tALA: dEshAdi
P: gItArthamu sangItAnandamu nI tAvuna jUDarA O
manasA
A: sItApati caraNAbujamu niDukonna vAtAtmajuniki
bAga dElusurA
C: hari hara bhAskara kAlAdi karmamulanu matamula
marmamula neringina
hari vara rUpuDu harahaya vinutuDu vara tyAgarAja
varaduDu sukhirA
Meaning:
geethaa arthamu - the meaning of sri
bhagavath geetha
sangeetha aanandhamu - the pleasure or
happiness derived from music
nee thaavuna joodaraa - please see the path
O manasaa - hey mind
meaning: hey mind, please see the meaning of
bhagavath geetha, the pleasure [or is it happiness?] out of music. [it is understood
here that 'hey mind without enjoying these why you are jumping places?'].
Seethaapathi charaNaambujamulu idukonna
vaathaathmajuniki baaga thelusuraa
meaning: The son of wind god [that vaayu
puthran hanumaan] knows very well, who has the lotus feet of seethaa's husband,
the great raamaa in his mind always.
hari hara bhaaskara kaalaadhi karmamulanu
mathamula marmamula neringina
hari vara roopudu harahaya vinuthudu vara
thyaagaraaja varadhuDu sukhiraa
meaning: That hanumaan is the enjoyer the
raama naama sukhi -who * has the boon of having monkey face,
* knows well about hari the naaraayaNa, hara
the siva, bhaaskara the sun god, yama the kaala or death god et al closely
* knows the work and secrets of all
religions, the meaning of bhagavath geetha.
* is the boon giver to thyaagaraaja
graha balam Emi shrI rAmAnugraha balamE. rAgA:
rEvagupti. tALA: dEshAdi
P: graha balam Emi shrI rAmAnugraha balamE balamu
A: graha balam Emi tEjOmaya vigrahamunu dhyAnincu
vAriki nava
C: graha pIDala panca pApamulanAgrahamulu gala
kAmAdi ripula
nigrahamu sEyu harini bhajincu tyAgarAjuniki
rasikA grEsarulaku
gurulEka eTuvaNTi guNiki deliyaga. rAgA:
gaurImanOhari. tALA: jhampa
P: gurulEka eTuvaNTi guNiki deliyaga bOdu
A: karukaina hrd-rOga gahanamunu goTTanu sad-
C: tanuvu suta dhanadhAra dayAdi bAndhavulu
janiyinci cedaru jAlini karuNatO
manasunantaka cEyu mandanucu tatva bOdhana jEsi
kApADu tyAgarAjAptuDanu
P: without the grace of a Guru, no one , however virtuous , he may be,
will know.
So, What has to be known and why without the grace of a Guru one can't
know it?
A: "Karukaina HrdrOga Gahanamuna Gottanu,Sath" (GuruLEkha)
no one however virtuous he may be, without the grace of the Guru . he
will not know how to cut through the "forest of mental ills"
Charanam lists down what are those that prevent us from heading towards
sanmArgA
Living with the conception of body, son, wealth, wife , relatives and
friends leads to cycles of births and death and this is asath. He doesn't mean
to say , one has to become a sanyAsin. Mere change in attire and place won't
help. One has to change his/ perception of everything. One has to eventually
see god everywhere because without him, there can't be anything. For eg, when
cristopher columbus discoverd america, know one in the world new about the big
continent. So, when he went back to Europe , he showed evidence about the
existence of the continent. In those days there were no photographs either yet
people believed because of columbus's accounts(like I saw this and that and
America was like that and so on) which they believed were true. He was the
eyewitness because he has been there. How can people elsewhere can see/accept
the existence of america if not for him. He took the effort and pains in the
arduos journey.
hari hari nI. rAgA: punnAgavarALi. Adi tALA.
P: hari hari nI okka divya pAdAravindam IyavE
A: dharanu galugu bhOga bhAgyamellanu tadyamu gAdu
sumi shrI Krishna
C1: sanaka sanandana shrI nArada shukArjuna
ghanulella nutincu
vanaja nayana brahmadi sankrandanulanayamu sEvincu
2: ninu vEda purANAgama shAstra vidyalandu carincu
ghana
sama nIla niranjana nirguNa kanikaramuga tyAgarAju
bhAvincu
haridAsulu veDalu muccaTa gani AnandamAyE. rAgA:
yamunAkalyANi. tALA: Adi
P: haridAsulu veDalu muccaTa gani AnandamAye
dayALO
A: hari gOvinda narahari rAmaKrishna ani varusaga
nAmamulu karuNatO jEyuvu
C1: sangatigAnu mrdanga ghOSamulace pongucu
vIdhula kEgucu merayucu
2: cakkani haricE jikkitimani madi sokkucu nAmanE
dikkani pogaDucu
3: diTTamuga naDu gaTTutO naDugulu beTTucu tALamu
baTTi galgallanaga
4: jnAnamutO rAma dhyAnamutO manci gAnamutO mEnu
dAna mosangucu
5: rAjarAju nipai jAjulu callucu rAjillalucu
tyAgarAjunitO gUDi
Meaning: O The Most
Compassionate Lord! It has been blissful seeing the charm with which devotees
of Lord hari proceed -
(a)
chanting the names one by one as ‘hari’,
‘gOvinda’, ‘
(b)
singing to the accompaniment of the beats of mRdaGga
and going enthusiastically around the streets shiningly;
(c) enamoured in
their minds that they have been
caught in the hands of the great Lord hari and extolling that only the
name of the Lord is their refuge;
(d)
with determination and diligence (OR waist bands),
placing steps according to the beats to the jingle of their anklets;
(e)
with understanding and meditation on Lord zrI rAma and
with melliflous music offering bodily service to the Lord; and
(f)
showering jasmine flowers on Lord zrI rAma and shining
and joining with this tyAgarAja.
Word-by-word Meaning:
P: O The Most Compassionate Lord (dayALO)!
It has been blissful (AnandamAye) seeing (kani) the charm (muccaTa) with which
devotees (dAsulu) of Lord hari proceed (veDalu).
A: O The Most
Compassionate Lord! It has been blissful seeing the charm with which devotees
of Lord hari proceed - chanting
(jEyucu) the names (nAmamulu) one by one (varusaga) as (ani) hari, gOvinda,
C1: O The Most
Compassionate Lord! It has been blissful seeing the charm with which devotees
of Lord hari proceed – singing to the accompaniment (saGgatigAnu) of the beats
(ghOSamulacE) (literally sound) of mRdaGga and going (Egucu) enthusiastically (poGgucu)
around the streets (vIdhulku) (vIdhulukEgucu) shiningly (merayucu).
C2: O The Most
Compassionate Lord! It has been blissful seeing the charm with which devotees
of Lord hari proceed - enamoured
(sokkucu) in their minds (mati) that (ani) they have been caught (cikkitimi) (cikkitimiyani) in
the hands of the great (cakkani) Lord hari (haricE) and extolling (pogaDucu)
that (ani) only the name (nAmamE) of the Lord is their refuge (dikku) (dikkani).
C3: O The Most
Compassionate Lord! It has been blissful seeing the charm with which devotees
of Lord hari proceed – with determination
(diTTamuga) and diligence (OR waist bands) (naDu kaTTutOnu) (literally girding
up their loins), placing (pETTucu) steps (aDugulu) according (paTTi) to the
beats (tALamu) to (anaga) the jingle (ghalghallu) (ghalghallanaga) of their
anklets.
C4: O The Most
Compassionate Lord! It has been blissful seeing the charm with which devotees
of Lord hari proceed –with understanding (jnAnamutO) (literally
knowledge) and meditation (dhyAnamutO) on Lord zrI rAma and with melliflous
(maJci) (literally good) music (gAnamutO) offering (osaGgucu) bodily (mEnu)
service (dAnamu) (literally donation) (dAnamosaGgucu) to the Lord.
C5: O The Most
Compassionate Lord! It has been blissful seeing the charm with which devotees
of Lord hari proceed –showering (callucu) jasmine flowers (jAjulu) on
Lord zrI rAma -
the King (rAja) of Kings (rAju) (rAjunipai) and shining
(rAjillucu) and joining (kUDi) with this
tyAgarAja (tyAgarAjunitO).
hariyanu vAni sari evvarE hariyanu vAni sari
evvarE. rAgA: tODi. tALA: Adi
P: haryanu vAni sari evvarE hariyanu vAni sari
evvarE
C1: paluvidhamula talapulu rOsi nilavaramagu
bhaktiyu jEsi malayani mata bhEdamu gOsi
2: karagucu madilO gAminci hari caraNamulanu
hrdayamu nunci varashukhamukha dhanamani Enci
3: I sukha merugani jana celimi vAsuki visamE
marikolimi nija dAsula sambhASaNa balimi
4: nI japamuna hrdayamu vEga rAjillanu jEsina
tygarAja nutuni pErula bAga
heccarikagA rArA hE rAmacandra. rAgA:
yadukulakAmbhOji. tALA: jhampa
P: heccarikagA rArA hE rAmacandra heccarikagA rArA
hE suguNasAndra
A: pacca viltuni ganna pAlita surEndra
C1: kanakamayamau makuTa kAnti merayaganu
ghanamaina
kuNDala yugambulu gadalaganu ghanamaina nUpura
yugambu
ghallalanu sanakAdulella kani santasillagunu
2: ANimutyAla sarulalla lADaganu vAni patIndru
liru varusa pogaDaganu
mANikya sOpAnamandu mellaganu vIAa palkula vinucu
vEDka cellaganu
3: ninnu jUDavaccu bhagini karambu ciluka manasu
ranjilla nI mahimalanu baluka
minuvAsulella virulanucAla jiluka ghana tyAgarAju
kanukona muddu guluka
P:O Lord rAmacandra! Deign to come cautiously; O Lord brimming with
with virtues! Deign to come cautiously.
A:O Father of cupid! O Protector of Lord of celestials! O Lord
rAmacandra! Deign to come cautiously; O Lord brimming with with virtues! Deign
to come cautiously.
C1:As the splendour of the golden diadem is radiated, as the beautiful
pair of ear rings sway, to the jingle of the beautiful pair of anklets, and as
the sages sanaka and all others watch to their exultation, O Lord rAmacandra!
Deign to come cautiously; O Lord brimming with with virtues! Deign to come
cautiously.
C2:As the rows of necklaces of perfect shaped pearls sway, as brahmA
and indra extol on both sides, slowly on the steps of precious stones, hearing
the notes of music on lute, and to the enjoyment of the spectacle, O Lord
rAmacandra! Deign to come cautiously; O Lord brimming with with virtues! Deign
to come cautiously.
C3:As the parrot in the hand of pArvati – Your sister who comes
to see You – speaks of Your mights to the exultation of the minds of the
devotees, as all the radiant celestials or great personages shower plenty of
flowers, as Your charm that oozes is beheld by this blessed tyAgarAja, O Lord
rAmacandra! Deign to come cautiously; O Lord brimming with with virtues! Deign
to come cautiously.
Word-by-word Meaning:
P: O (hE) Lord rAmacandra! Deign to come (rArA) cautiously
(heccarikagA); O (hE) Lord brimming with (sAndra) with virtues (suguNa)! Deign
to come (rArA) cautiously (heccarikagA).
A:O Father (anna) of cupid – one with green (pacca) bow (viltuDu)
(viltuni) (viltuniganna)! O Protector (pAlita) of Lord (indra) of celestials
(sura) (surEndra)! O Lord
rAmacandra! Deign to come cautiously; O Lord brimming with with virtues! Deign
to come cautiously.
C1:As the splendour (kAnti) of the golden (kanaka mayamau) diadem
(makuTa) is radiated (merayaganu); As the beautiful (ghanamaina) pair
(yugamulu) of ear rings (kuNDala)
sway (gadalaganu); to the jingle (ghallananu) of the beautiful
(ghanamaina) pair (yugambu) of anklets (nUpura); and as the sages sanaka and
all (ella) others (Adulu) (sanakAdulella) watch (gani) to their exultation
(santasillaganu); O Lord rAmacandra! Deign to come cautiously; O Lord brimming
with with virtues! Deign to come cautiously.
C2:As the rows of necklaces (sarulu) of perfect shaped (ANi) pearls
(mutyAla) sway (allalADaganu) (sarulallalADaganu); as brahmA – the
Consort (pati) of sarasvati (vaNi) – and indra (indrulu) extol (bogaDaganu) on both (iru)
(patIndruliru) sides (varusa); slowly (mellaganu) on (andu) the steps
(sOpAnamu) (sOpAnamandu) of precious stones (maNikya); hearing (vinucu) the
notes of music (palkula) on lute (vINa); and to the enjoyment (cellaganu) of
the spectacle (vEDka); O Lord rAmacandra! Deign to come cautiously; O Lord
brimming with with virtues! Deign to come cautiously.
C3:As the parrot (ciluka) in the hand (karambu) of pArvati – Your
sister (bhagini) who comes (vaccu) to see (jUDa) You (ninu) – speaks
(baluka) of Your (nI) mights (mahimalanu) to the exultation (raJjilla) of the
minds (manasu) of the devotees; as all (ella) the radiant (minu) celestials or
great personages (vAsulu) (vAsulella) shower (jiluka) plenty (cAla) of flowers
(virulanu);as Your charm (muddu) that oozes (guluka) is beheld (kanugona) by
this blessed (ghana) tyAgarAja tyAgarAju);O Lord rAmacandra! Deign to come
cautiously; O Lord brimming with with virtues! Deign to come cautiously.
I mEnu galginanduku sItArAma nAmamE balkavalenu.
rAgA: varALi. tALA: Adi
P: I mEnu galginanduku sItArAma nAmamE balkavalenu
A: kAmAdi durguNastOma pUritamaina pAmaratvamE
gAni nEmamu lEnaTTi
C1: samsAramuna brOva dArini parahimsa jendu
kirAtuDu hamsa rUpula
gati naDuga rAmanAma prashamsa jEsi upadEshinca
dhanyuDu gAdA
2: tApasi shApamiDagA jalOraga rUpamu goni uNDagA
tApamu sairincaka
tallaDillaga shara cApadharuni nAma shravaNamu
brOva lEdA
3: karirAju teliyalEka baluDaina makaricEta gAsi
jendagA aralEka nijamuna
Adi mUlamanaga varaduDu vEgamE vacci brOvaga lEdA
4: Agama vEdamulanu dAnavuDu gompOvagA
caturAnanuDu tyAgarAjanuta
tAraka nAma ani bAguga nutimpa bhayamu dIrpagalEdA
I vasudha nIvaNTi daivamu nendu gAnarA. rAgA:
shahAnA. tALA: Adi
P: I vasudha nIvaNTi daivamu nendu gAnarA
A: bhAvukamu galgi vardhillu kOvUri sundarEsha
girIsha
C: AsacE ara nimiSamu nI puravAsa mOnara jEyuvAri
madi
vEsaTa lellanu dolaginci dhana rAsula nAyuvunu
bhUsura
bhaktiyu tEjamunu nosagi bhuvanamandu kIrti
galgajEyu
dAsavarada tyAgarAja hrdaya nivAsa cidvilAsa
sundarEsha
Meaning: O Lord sundarEza of the prosperous and fortunate town of
kOvur! O Lord of Mountains! O Lord abiding in the heart of this tyAgarAja! O
Lord shining in the intellect or consciousness! O Bestower of boons on
devotees! You bring fame in this World to those who willingly enable
residence in Your town even for
half a minute; You relieve all their distress of the mind; You bestow on them a
lot of wealth, long life, devotion towards brAmaNas and health. I do not find
anywhere in this Earth a God like You.
Word-by-word Meaning:
P: I do not find (gAnarA) anywhere (endu) in this (I) Earth (vasudha) a
God (daivamu) (daivamendu) like (aNTi) You (nIvu) (nIvaNTi).
A: O Lord sundarEza of the town kOvur (kOvuri) which is prospering
(vardhillu) with fortune (bhAvukamu galgi)! O Lord (Iza) of Mountains (giri)
(girIza)! I do not find anywhere in this Earth a God like You.
C:O Bestower of boons (varada) on devotees (dAsa) (literally servants)
who- by relieving (tolagiJci) all (ellanu) the distress (vesaTalu)
(vesaTalellanu) of the mind (madi), bestowing (osagi) a lot of (rAsulu) wealth
(dhana), long life (Ayuvulu) (rAsulanAyuvulu), devotion (bhaktiyu) towards
brAmaNas (bhU-sura) and health (tEjamunu) (literally splendour) (tEjamunosagi),
and brings (galga jEyu) fame (kIrti) in (andu) this World (bhuvanamu)
(bhuvanamandu) to those (vAri) who – willingly (AsacE) enable (onara
jEyu) residence (vAsamu) (vAsamonara)
in Your (nI) town (pura) even for half (ara) (AsacEyara) a minute
(nimiSamu); O Lord abiding (nivAsa) in the heart (hRdaya) of this tyAgarAja! O
Lord shining (vilAsa) in the intellect or consciousness (cit) (cidvilAsa)! O
Lord sundarEza! I do not find
anywhere in this Earth a God like You.
idE bhAgyamu gAka Emi unnAdirA rAma. rAgA: kannaDa.
tALA: tripuTa
P: idE bhAgyamu gAka Emi unnAdirA rAma
A: sadA nI pada pankajamulanu sammatamuga
pUjincuvAri
C1: Asha pAshamula dEgagOsi anniyu madi rOsi
karmamu bAsi ninu karuNa vArAshi
ani pUja jEsi dussangati jEsi mEnu gAsi jendaka
shrIsha devAdhIsha ninu
kAshisha nutuDani Asha nIyeDa kisha bhaktiyu
jEsinavAri
2: sundara dasharatha nandana hrdayAra vindamuna
ninnunci tAnE brahmAnanda
anubhavinci adiyugAka indudharu modalandarini sura
brnda bhUsura brndamula
tAnendukani Anandamuga nIyandu bhAvana jendu
cuNDuvAri
3: bhOgishayana nIvE gatiyani baTTi rAgAdula tODi
pUrita bhava sAgaramunu
dATi santatamunu yAga palana jAgaruka sad_ gatija
hita yOginuta vEdAgamAdula
vEganuti niDu bhAgavatuDagu tyAgarAjuni
Meaning:
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 Supreme bliss (brahmAnandamu)
(brahmAnandamanubhaviJci) and, further (adiyu gAka), 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,
severing (kOsi) asunder (tega) desire (Aza),
passion (pAza) etc. (pAzamula), 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?
idi nIku meragAdurA shrI rAma nAmadi. rAgA:
punnAgavarALi. tALA: Adi
P: idi nIku meragAdurA shrI rAma nAmadi
tallaDillEnurA
A: padilamuga golicitE bhAvamu vErE unnadi
C1: gati leni vArini gadatErcu daivamani
patitapAvana nammiti shrI rAma
ninnati vEgamuna vEDiti santata sammatini ninnE
kOriti shrI rAma
2: parama dayALuvani pAlana sEtuvani saraguna
dEvarAya gOlvina nApai
karuNa lEdani kannIrAye jUci nI manasu karaga
dendukurA O sItArAma
3: anniTa niNDina adbhUtAnanda ghana mannana sEya
rAdA
shrI rAma nI- kennarAni puNyamu rAdA shrI
tyAgarAja
sannuta nIvADanu gAdA shrI rAma sItArAma
idi samayamurA inakula tilaka. rAgA: chhAyanaTa.
tALA: Adi
P: idi samayamurA inakula tilaka
A: vidaLita kali durmada gajagamana modaTa
balkinadi nijamuga jEya
C: kali puruSuDu nATakamunu gaTTa dalacinADu shrI
tyAgarAjanuta
khala matamulane yAgamulaku mEkaluga narula jEsi
nI dayajUDa
Meaning
P:
Now is the time (to fulfil Your promise); O Pride of Solar dynasty!
A: O Lord who rent
asunder the extreme arrogance of kali puruSha! O Lord whose gait is like an
elephant! now is the time to fulfil what you said earlier.
Charanam : kali puruSha is contemplating to enact a drama by making men
as (sacrificial) goats in the sacrificial oblations called base sects; O Lord
praised by this tyAgarAja! now is the time to show Your compassion on us.
ika kAvalasinadEmi manasA sukhamuna nuNDava. rAgA:
balahamsa. tALA: Adi
P: ika kavalasinadEmi manasA sukhamuna
nuNDavadEmin-
A: akhilANDa kOTi bramhANDa nAthu Dantarangamuna
nelakoni uNDagan-
C1: mundaTi janmamulanu jEsina aghabrnda
vipinamula kAnanda
kanduDaina sItApati nandakayutuDai uNDagan-
2: kAmAdi lObha mOha mada stOma tamamamulakunu
sOma sUrya nEtruDaina shrI rAmacandruDai nI
anDuNDagan-
3: kSEmadi shubhamulanu tyAgarAja kAmitArthamulanu
nEmamuna niccu dayAnidhi rAmabhadruDu
nIyauNDaganilalO
praNatArti haruDanucu pErevaradirE. rAgA: aThANA.
tALA: Adi
Pallavi: ilalO pranatArti haruDanucu pErevaradirE
shankaruDani nIk-
A: dalaci karagi cirakAlamu madamula daNDa miDina
nAyeDa daya lEdAyE
C: karacaraNa yugamu nosalu bhujamulu dharani sOka
mrokkaga lEdA
sharaNanucunu moraliDa lEdA pancanadIsha
tyAgarAjanuta nIkinduka
P: Whoever has named You as the one who removes the distress of those
who bow down before You in this World and as the one who causes Auspiciousness?
A: You did not show mercy towards me who, for a long time, thinking
intensely of You, prostrated at Your feet.
C:Did I not worship by prostrating with my hands, feet, chest, forehead
and shoulders touching the ground? did I not beseech You seeking Your refuge? O Lord of
tiruvaiyAru! O Lord Praised by this tyAgarAja! whoever named You in this World as the one who removes the
distress of those who bow down before You,
and as the one who causes Auspiciousness?
Word-by-word Meaning :
P: Whoever (evaru) named (pEru iDiri) (pErevariDirE) You (nIku) –
as (anucu), the one who removes (hara) (haruDu) (haruDanucu) the distress
(Arti) of those who bow down (praNata) (praNatArti) before You in this World
(ilalO), and
s (ani) the one who causes (kara) Auspiciousness (zaM) (zaMkaruDu)
(zaMkaruDani)?
A: you did not show (lEdAyE) mercy (daya) towards me (nAyeDa) who, for a long (cira) time (kAlamu),
thinking (dalaci) intensely (karagi) of You, prostrated (daNDamiDina) at Your
feet (padamuna); whoever named you in this World as the one who removes the
distress of those who bow down before You,
and as the one who causes Auspiciousness?
C: Did I not (lEdA) worship (mrokkaga) by prostrating with my hands
(kara), feet (caraNa), chest (uramu), forehead (nosalu) and shoulders
(bhujamulu) touching (sOka) the ground (dharaNi)? did I not (lEdA) beseech
(moraliDa) You seeking (anucu) Your
refuge (zaraNu) (zaraNanucunu)? O Lord (Iza) of tiruvaiyAru - five (panca) rivers (nadI) (nadIza)! O
Lord Praised (nuta) by this tyAgarAja! whoever named You (nIku) in this World as the one who removes the
distress of those who bow down before You,
and as the one who causes Auspiciousness?
I tanuvunu. rAgA: mukhAri. cApu tALA.
P: indukA I tanuvunu bencinad-
C1: nI sEvaku lEka nIdu centaku rAka Asha dAsuDai
aTulidu diruga
2: niratamu nI drSTi nE nArjincaka orula bhAmalanu
Ora jUpulu jUcE
3: sreku nAma smaraNamu sEyaka Uri mATalella
nUraka vadarE
4: karuNmautO pUja gAvimpaka dAci dharalOna lEni
durdAnamulaku jUcE
5: vAramu nI kSEtra varamula juTTaka bhUriki
munduka pAri pAri tirigE
6: nIvADanu pEru nindu vahincaka nAvADani yamuDu
navvucu bhAdincE
7: rAvayya shrI tyAgarAja vinuta ninnu bhAvincaka
poddu pAra goTTukonE
indukA I tanuvunu sAkina. rAgA: punnAgavarALi.
tALA: tripuTa
P: indukA I tanuvunu sAkina
A: indu mukhuDu rAka hrdayamu pagulaga nandarilO
jAli jenda nIyani andar-
C1: pAmulakE mEnu balu gaTTigAnunDa nEmO
kAraNamani encu cuntinEn-
2: manakEla nepamani mannincirO lEka tanuvu
bellamu gAdu tALadu daivam-
3: nA jayamunu jUci nammarE dEvuni rAjillu shrI
tyAgarAja varaduDu tAnindukA
puTTincitivi nannindukA puTTincitivi. rAgA:
bhairavi. tALA: Adi
P: indukA puTTincitivi nannindukA puTTincitivi
A: andakADa nannEla entO alayinci vEDuga jUcuTaku
nann-
C1: A parAtpara rUpa nAdu samIpa janula cEta
nApadalanu nE nE
proddunu paritApamandi sItApati nAdupai kOpaginca
nann-
2: dAsa pOSaka sadA sadana dArAdigO sutAdula
durAsacEta kAsAsa
minci E dOsamu deliyani vEsa dharula sahavAsamu
cEya nann-
3: bhOgada Aptasulabha agadharaNa bhavarOga haraNa
shrI tyAgarAjanuta
sogasu kanulatO bAguga mIranu vEga jUDa rAdA
Agamacara nannindukEmi
sEtu mamma krSNuDentO mATalADa namma. rAgA:
varALi. tALA: tripuTa
P: indukEmi sEtu mamma krSNuDentO mATalADa namma
C1: maguvalanTE intavAdA kSNa mAnamE prANamu gAdA
2: gusa gusalandEmi vaccu ippuDu suruNTE Uru
bOvaccu
3: vanitala gani evvaraina Krishna vancanagA balka
tagunA
4: hatamu sEya vElagAdu Atma hatya gAni vErE lEdu
5: nagnamugA nilva vashamA Krishna nalugurilo nIku
yashamA
6: nA mATalu vini mIru vEga nanu gaTTu jErpa
bOnIru
7: lalanala pApamu lEmO IlAgu vrataluNDE nEmO
8: velaku tIsina valapu rAdu gAnaveladula ika
namma rAdu
9: rAjanya iTu enca valadu tyAgarAjavinuta prEma
galadu
inkA daya rAkuNTE entani sairinturA. rAgA:
nArAyaNagauLa. tALA. Adi
P: inkA daya rAkuNTE entani sairinturA
C1: Ashincina nannEla aDugaDuguku rAvela vAsiga
sItAlOla varadEshika paripAla
2: entani taLukondurA ikanainanu rAkundur
intaTikini bAgandurA evarani vEDukondurA
3: nIrjaravarulika lErA nI sari tanakayyErA
durjana jalada sam_ra dora nIvani unnArA
4: nayana nindita sarOja nagadhara shrI raghurAja
bhayahara bhakta samAja pAlita tyAgarAja
inka yOcana ayitE nE nEmi sEyudurA. rAgA: ghaNTA.
tALA: Adi
P: inka yOcana ayitE nE nEmi sEyudurA
A: pankajAkSa nIvaNTi parama dayAnidhi nI
C1: tIrarAni pOrAye sAreku mEnu sagamAye
nEramEmO teliyadAye yAradi kika tALadAye
2: shrIpati ennikala lEni tApatrayamula nalasiti
gAnipApa
ganamu lanniyu purusuni rUpamai bAdhincEgan
3: vAgAdhipa vandya ninnE gAni orula nammani
tyAgarAjunipaini bAgAye shrI rAmaA nI
innALLavale vintasEyakE nIvADa nipuDaiti. rAgA:
dEshyatODi/tODi. tALA: cApu
P: innALLavale vintasEyakE nIvADa nipuDaiti
dharmAmbikE
A: anyula nera nammutavalla phalamu lEdamma O
dharmAmbikE O janani
C1: ennarAni jananamuletta nA taramA vaddana rAdA
dharm_mbikE
manasuna viSyAdu lanTanIka nannu mannincu
dharmAmbikE O janani
2: kAmAdi guNamula cEta gAsi lEka karuNincu
dharmAmbikE nI mAyala
cEta dagilimpakE O nirupama dharmAmbikE O janani
3: alarucu vaccu arbhakuni talli rIti yAdukO
dharmAmbikE malayajagandhi
santadiyani manamuna maravakE dharmAmbikE O janani
4: kaluvarincina nannu jUci nI manasEla karugadE
dharmAmbikE giluku
sommulatOnu shishuvuku pAlu tagincina dharmAmbikE
O janani
5: kalakalamani pAla velasi nI mukhamunu kanupimpu
dharmAmbikE
lalita guNamu galgu lalita vidyA vilAsini
dharmAmbikE O janani
6: ATalakai balikinADani encakAmbikE dharmAmbikE
nATi modalukOni
nammina vADanu nalinAkSi dharmAmbikE O janani
7: pAdamulaku nEnu palumAru mrokkiti pAvani
dharmAmbikE pEda
sAdhala bhAgyamu nI vanucu ninciti dharmAmbikE O
janani
8: rAjIvabhavunaku pogaDa taram_A niranjani
dharmAmbikE rAjashEkhari
tyAgarAjuni satatamu rakSincu dharmAmbikE O janani
innALLu daya rAkunna vainamEmi. rAgam:
nArAyaNagauLa. tALA: cApu
P: innALLu daya rAkunna vainamEmi ipuDaina
delupavayya
A: cinnanATa nuNDi ninnE gAni nE nanyula nammitinA
O rAma nIk-
C1: alanADu tarani sutArtini dIrpanu velasi
nilvAga lEdA adiyu gAka balamu jUpa lEdA
vAni nEramulaku dAlukoni celimi jEsi padamula
bhaktIyaga lEdA nAyandu nIk-
2: dhana gajAshvamulu tanaku galuga sEyu mani nE
ninnaDigitinA inka nE kanaka mimmaninAnA
shrI rAma nA manasuna ninu kuladhanamuga
samraksanamu jEsiti gAni maracitinA
3: talli taNDri anna dammulu nI vani ullamu
ranjilla peddalatOnu kalla lADaka molla
sumamula nI callani padamula golla lADucu vEda
callitigAni tyAgarAjunipai nIkinnALLu
nannElli endukI gEli. rAgA: ghaNTA. tAlA: tripuTa
P: innALLu nannEli endukI gEli
A: pannuga nApAli bhAgyamA vanamAli
C1: bAluDaina nA paritApamula jUci tALu tAlumani
dhairyamu baliki
jAli dIra vEDka salpucu mari nI k_lAgu buddhiyani
krIkaNTa jUcucu
2: endubOyina venta nEgivattu nanucu mundu balkina
nI vendu bOtivO
andakADa satyasandhuDu nIvaitE andarilO
nannAdarincu kommi
3: jADamADaga nEnu jAnakI nAyaka vEDuga lEdurA
vEmarulaku
Idu jODulEni tODu nIvE gAni Adi tappalEni
ApadbAndhava nI
4: oka rUpamuna brOci oka rUpamuna nEci oka
rUpamuna jUcu cuntivi gAni
sukhadAyaka satta suntaina lEdA akaLanka shrI
tyAgarAjArcita caraNa
inta bhAgyamani nirNayimpa bramhEndrA. rAgA:
punnAgavarALi. tALA: cApu
P: inta bhAgyamani nirNayimpa bramhEndrAdula
taramA
A: (muni) cintanIya shrI rAghava ninumadi cintincu
sujanula pUjincinavAri
C1: mati hInulaina nemmadi lEni vAraina nati pApa
krtulaina
nennaTiki sadgatirAni vAraina shrI rAma shruti
purANa nuta
pratilEni ninu sannuti sEyu bhaktula juta
gUDinavAri
2: sAreku mAyA samsAramandu cAla dUrinavAraina
kAmAdula pUrita matulaina
sakala vEda sAra ninnu manasAra nammina sudhApUra
cittula sEva gOrinavAri
3: bharmacEla nIdu marmamu teliyani karma
mArgulaina tyAgarAjanuta
dharma rahitulaina lOkamulu nirmincina nIdu
sharmamu smariyincu
nirmala matula shArmam encinavAriki
inta saukhyamani nE jeppajAla entO EmO evariki.
rAgA: kApi. tALA: Adi
P: inta saukhyamani nE jeppajAla entO EmO evariki
delusunO
A: dAnta sItAkAnta karuNAsvAnta prEmadulakE
delisunu gAni
C: svara rAga laya sudhArasamandu vara rAma
nAmamanE kanDacakkera
mishramu jEsi pUjincE shankaruniki delusunu
tyAgarAja vinuta
inta tAmasamaitE entani sairintu Emi cEyudu rAma.
rAgA: sAvEri. tALA: cApu
P: inta tAmasamaitE entani sairintu Emi cEyudu
rAma
A: kantu janaka nannuvinta jEsitE ninnUranta
navvarA sItAkAnta nanu karuNimpa
C1: rAjIvalOcana rAjitO rAvEmirA jIvanamu nIvErA
jImUtAbhatanO
rAjIvAsana janaka rAjillu raghuvamsha rAjarAja
nIvErA jIvAdhAra
2: sundaramUrti nAyandu daya rAdu nEnendu bOdura
nIyandu cittamugAni
endunnAvO rAkendu shEkharanuta nI kenda anumAna
mindu vadana
3: gauravamEdi shrngAravAridhE brOvagarAdA pAvanu gArAdA
muni hrdayA-
gAra pratyakSamu gArAdA ika muddugAra tyAgarAjuni
gAravimpa
intakanna delpa taramA jagadIshvara nE. rAgA:
sAvEri. tALA: cApu
P: intakanna delpa taramA jagadIshvara nE nIki
taramA nItO
C1: nITilOni rAjIvamurA rAma ninu nammi bratuku
jIvamurA
2: nIvE tana kihaparamu rAma ninnu nammina
kApuramu
3: ghanamunu gOru cAtakamu rIti gAciti tana
hrtpAtakamu
4: rajanIshu jUcu kumudamu rIti rAjillu ninu jUDa
mudamu
5: nI karuNa rAjayOgamu mAku nI mAyamE rAjabhOgamu
6: rAghava shubhakara mUrtE tyAgarAju nIvAdani
kIrtE
intakannAnandam Emi O rAma rAma. rAgA: bilahari.
tALA: rUpaka
P: intakannAnandam Emi O rAma rAma
A: santa janula kella sammatiyuNTE gAni
C1: ADucu nAdamuna pADucu EDutara vEDucu manasuna
gUDiyuNDEdi cAlu
2: shrI hari kIrtanacE dEhAdi indriya samUhamulu
maraci sOhamainad_E cAlu
3: nI japamulu vELa nI jagamulu nIvai rAjillunayya
tyAgarAjanuta carita
Meaning:
O Rama! What can be greater bliss that this? All the saints are of the same
view!
Dancing and singing and praying for your grace, keeping you well established in
the mind! (What can be greater bliss than this?)
Singing the glory of Hari, forgetting the body and its senses and ever
realising the one truth of I am That ! (What can be greater bliss than this?)
While chanting your name, the entire universe dissolves into you! O Rama,
object of Tyagaraja's worship! (What can be greater bliss than this?)
Notes:This is a divyanAma kriti. It is therefore without an anupallavi. It is
a gem in alliteration, with terms such as Adutsu, vEDutsu etc beautifully
rhyming and almost giving a word picture of a Rama Bhajana in progress. It also
shows the Bhakti method of realising the Supreme.
Word by Word
Meaning:
O rAma rAma: O Rama
Emi: what
kanna : more
Anandamu : happiness
inta: than this
santajanulaku : the saintly ones are
ella: all
sammati uNDugAni : of the same view on this
Adutsu: dancing
NAda pADutsu: singing songs
VEDutsu : praying that
YEduraTa: that the Vision be granted
manasuna : in the mind
tsAlu: well
gUDiyuNDE : established
shrI hari kIrtanacE : singing of Hari
maraci: forgetting dEhAdi indriya samUhamula: the sensory organs of the body
sO aham: I am That
InatE tsAlu: knowing well this
nI japamuna vELanu: while chanting your name
I jagamulu: this world
nIvai rAjillu: is revealed as your manifestation
tyAgarAjanuta carita: O one who is known as being worshipped by Tyagaraja.
intanucu varNimpa taramA bramhEndrAdulakaina.
rAgA: guNDakriyA. tALA: Adi
P: intanucu varNimpa taramA bramhEndrAdulakaina
A: kantuniganna mA cakkani kalyANa rAmacandra nI
sogasu
C1: callani cUpula kannalu marijAbilli kalala
gErina Ananamu
mellani mATala bhayakaramu livi mella sahajamaina
nI guNa
2: anyula gOri ghOra tapamu lennennO jEsi
varamulandi mUrdhanyulainavAri
madambula rAjanya laghuvuna naNacE parAkrama
3: vAgIshAdi surakOtlaku vEdAgama shAstramulaku
ganagUDani
nAgarAja bhUSaNuDaina shrI tyAgarAja sannuta nIdu
mahima
ipuDaina nannu dalacinArA svAmi. rAgA: Arabhi.
tALA: tripuTa
P: ipuDaina nannu dalacinArA svAmi
A: krpaku pAtruDanani kIrtincinArA
C1: daya cEsi nA mATalella nA tallitO balikina
kolla nayamuga
viNTi mIvalla nEDu nA manasuna nentO callanAyE
2: unnata daya kAsakoNTi nEnu pannamulaku
pAlaiyuNTi kannulAra
mimu gaNTi nEDu karNAmrtapu mATa viNTi svAmi
3: palu rUpamulu tAnu bUni nannu bAdhinci vEDka
jUcina palumAru
nannu necina puNya pApamu hari centagAni Emandu
4: bhUmini buTTagalEnu bhUyO bhUyO harini
namminAnu
tAmasamunu tALalEnu vara tyAgarAjAptuDu madilOnu
Isha pAhimAm jagadIsha pAhimAm. rAgA: kalyANi.
tALA: rUpaka
P: Isha pAhimAm jagad-
A: Asharagana madaharaNa vilEshaya bhUSa saptarsh-
C1: shrInAtha karArcita dorikE nalpulakI darsana
mEnATi tapah-phalamO
nI nAmamu dorikE shrI nArada gAnapriya dInArti
nivAraNa
paramAnandArNava dEvayAnApa janaka saptarsh-
2: vyAsArcita pAlita nijadAsa bhUlOka kailAsambanu
palkulu nijamE
sAreku gaNTi nI sATi evvarayyA nI sAkSAtkAramuna
vEsaTalella dolagE nIDE janmamu sAphalyamu
3: samAdi nigama sancAra somAgni taraNi lOcana
kAmAdi khaNDana
sutrAmArcita pAda hEmacala cApa ninu vinA mArevaru
munimanO
dhAmatyAgarAja prEmAvatAra jagaditara
In this kriti tyAgarAja sings praises of
Lord shiva.
Meaning: O Lord of the Universe! O Subduer of pride of multitude of
demons! O Lord who wears shesha as an ornament! O Lord sapta RSIza (name of
Lord of shiva at tapastIrthapuri)! O Lord worshipped by the very hands of Lord
viSNu! O Lord who loves the music of sage shri nArada! O Reliever of suffering
of the weak! O Ocean of Supreme Bliss! O Father of Lord skanda! O Lord
worshipped by sage vyAsa! O Protector of true devotees! O Indweller of sAma and
other vEdas and zAstras! O Lord who has Moon, Fire and the Sun as three eyes! O Lord who
has destroyed six-enemies – kAma etc! O Lord whose feet are worshipped by
Lord indra! O Lord resident in the hearts of sages! O Lord who is the
embodiment of the Love of this tyAgarAja! You hold the MountmEru as a bow!
Inferior persons cannot get Your vision? I could get Your name as a result of
my earlier penanaces. The statement that this place is the kailAsa on the Earth
is indeed true; I beheld You. Who is equal to You? Because of Your Holy
presence here, all my griefs are gone; indeed today I attained the true end of
my life. Please protect me.
Word-by-word Meaning:
P: O Lord (Iza) of the Universe (jagat) (jagadIza)! Please protect
(pAhi) me (mAM).
A:O Subduer (haraNa) of pride (mada) of multitude (gaNa) of demons
(Azara) (AzaragaNa)! O Lord who wears shesha – the serpent - living in
hole (bilEzaya) as an ornament (bhUSa)!
O Lord sapta RSIza (name of Lord of shiva at tapastIrthapuri) (literally Lord
of the Great Seven sages)! Please protect me.
C1:O Lord worshipped (arcita) by the very hands (kara) (karArcita) of
Lord viSNu – Spouse (nAtha) of lakSmI (shri) (shrinAtha)! Could inferior
persons (alpuluku) get (dorakunA) this (I) (dorakunAlpulukuI) vision
(darzanamu) of You? I could get (dorakE) Your (nI) name (nAmamu) as a result (phalamO) of
my penanace (tapa:) done, God knows when (E nATi) (darzanamE); O Lord who loves
(priya) the music (gAna) of sage shri nAra da! O Reliever (nivAraNa) of
suffering (Arti) of the weak (dIna) (dInArti)! O Ocean (arNava) of Supreme
(parama) Bliss (Ananda) (paramAnandArNava)! O Father (janaka) of Lord skanda
– Lord (pa) of dEvayana (wife of skanda) (or protector of the way leading
to the Gods) (dEvayAna-pa)! O Lord saptaRSIza! Please protect me.
C2: O Lord worshipped (arcita) by sage vyAsa (vyAsArcita)! O Protector
(pAlita) of true (nija) devotees (dAsa)! The statement (palkulu) that (anu)
this place (tapastIrthapuri) is The kailAsa (kailAsambu) (kailAsambanu) on the
Earth (bhU lOka) is ind eed true (nijamE); I beheld (kaNTi) much (sAreku); O
Lord (ayya) who (evaru) is equal (sATi) (sATiyevarayya) to You (nI)? Because of
Your Holy presence (sAkSAtkAramuna) (literally making evident to senses) here,
all (ella) my griefs (vesaTalu) (vesaTalella) are gone (tolagE); Indeed today
(nEDE) I attained the true end (sAphalyamu) of my life (janmamu); O Lord of
Universe! Please protect me.
C3: O Indweller (saJcAra) (literally move about) of sAma and other
(Adi) (sAmAdi) vEdas and zAstras (nigama); O Lord who has Moon (sOma),
Fire (agni) and the Sun (taraNi) as
three eyes (lOcana)! O Lord who has destroyed (khaNDana) six-enemies –
desire (kAma) and others (Adi) (kAmAdi)! O Lord whose feet (pAda) are
worshipped (arcita) by Lord indra (sutrAma) (literally guarding or protecting
well) (sutrAmArcita)! Who (evaru) else (mari) (marevaru) other than (vinA) You
(ninnu) holds the MountmEru –
the Golden (hEma) Mountain (acala) (hEmAcala) - as a bow (cApa)!? O Lord
resident (dhAma) in the hearts (manas) (literally mind) (manO-dhAma) of sages
(muni)! O Lord who is the embodiment (avatAra) of the Love (prEma)
(prEmAvatAra) of this tyAgarAja!O Lord (Iza) of the Universe (jagat)
(jagadIza)! Please protect me.
daivamula valla nilanu. rAgA: chAyAtarangiNi.
tALA: rUpaka
P: itara daivamula valla nilanu saukhyamA rAma
A: mata bhEdamu lEka sadA madini marulu konna
tanak-
C: manasu delisi brOcinanu maracinanu nIvE rAma
tanavADana taruNamidE tyAgarAja sannuta
Ivaraku jUcinadi cAladA inka nA rItiyA. RAgA:
shankarAbharaNa. tALA: Adi
P: Ivaraku jUcinadi cAladA inka nA rItiyA
A: pAvanamu sEyu shakti kanagani pApamu galadA
karivaradA nann-
C1: shrI sharaNa shugAshana shayana parEsha nI
padaku shEshayArcaNamu
nE sEyaka dUrAsacE bhavapAsha baddhuDai gAsi
tALani nann-
2: paralOka bhaya virahitulaina narulu nAdupai
mari yasUyala baracina
bAdhalu taramugAka nI caraNa yugamulanu
sharaNoNDina nann-
3: nagAsana sadAgamana ghrNAsAgara ninu vinA evaru
nIvE
gati ani vEvEga moralaniDu tyAgarAjuni rAgarahita
nannjagadAnanda
kAraka jaya jAnaki prANa nAyaka. rAgA: nATa. tALA:
Adi
P: jagadAnanda kAraka jaya jAnaki prANa nAyaka
A: gaganAdhipa satkulaja rAja rAjEshvara
suguNAkara surasEvya bhavya dAyaka sadA sakala
C1: amara tAraka nicaya kumuda hita paripUrNA naga
sura surabhUja
dadhi payOdhi vAsa haraNa sundaratara vadana
sudhAmaya vacO
brnda gOvinda sAnanda mA varAjarApta shubhakar_A
nEka
2: nigama nirajAmrutaja pOSakA nimiSavairi vArida
samIraNa
khaga turanga satkavi hrdAlayA gaNita vAnarAdhipa
natAnghri yuga
3: indra nIlamaNi sannibhApa ghana candra sUrya
nayanApramEya vAgIndra
janaka sakalEsha subhra nAgEndra shayana shamana
vairi sannuta
4: pAda vijita mauni shApa sava paripAla vara
mantra grahaNa lOla
parama shAnta citta janakajAdhipa sarOjabhava
varadAkhila
5: shrSTi sthityantakAra kAmita kAmita phaladA
samAna gAtra shacIpati
nutAbdhi mada harAnurA garAga rAjita kathA
sArahita
6: sajjana mAnasAbdhi sudhAkara kusuma vimAna
surasAripu karAbja
lAlita caranAva guNA suragaNa mada haraNa sanAtanA
januta
7: OmkAra panjara kIra pura hara sarOja bhava
kEshavAdi rUpa vAsavaripu
janakAntaka kalA dharApta karuNAkara sharaNAgata
janapAlana sumanO ramaNa nirvikAra nigama sAratara
8: karadhrta sharajAlA sura madApa haraNa vanIsura
surAvana
kavIna bilaja mauni krta caritra sannuta shrI
tyAgarAjanuta
9: purANa puruSa nrvarAtmajA shrita parAdhIna kara
virAdha rAvaNa
virAvaNA nagha parAshara manOharA vikrta tyAgarAja
sannuta
10: agaNita guNa kanaka cEla sAla viDalanAruNAbha
samAna caraNApAra
mahimAdbhuta su-kavijana hrtsadana sura munigaNa
vihita kalasha nIra
nidhijA ramaNa pApa gaja nrsimha vara
tyAgarAjAdhinuta
Meaning
(P) O Lord who ever causes joy to all the Universes! Hail You - Beloved
of sItA! (2)
(A)
O Lord born in the sacred dynasty of Sun! O Lord of Emperors! O Lord endowed with virtues! O Lord
worshipped by celestials! O Bestower of fortune! (5)
(C1) O Moon amidst the multitude of stars called celestials! O
Wholesome Lord! O Sinless One! O Wish-tree of celestials! O Lord who stole or
snatched curd, milk and the garments of gOpis! O Most Charming Faced! O Lord
gOvinda of nectarine words! O Ever-joyful! O Consort of lakSmi! O Benefactor of
celestials! O Lord who bestows auspiciousness! (11)
(C2)
O Nourisher of nAda – born of the nectar of Lotus called vEda! O
Wind which disperses the clouds of enemies of celestials! O Lord who travels
fast on garuDa! O Lord residing in the heart of virtuous poets or wise! O Lord
whose holy feet are supplicated by sugrIva! (5)
(C3)
O Lord whose limbs resemble the gem stone sapphire! O Lord who has Moon
and Sun as His eyes! O Inestimable Lord! O Father of brahmA! O Lord of
Everything! O Radiant or Spotless Lord! O Lord reclining on the couch of
shesha! O Lord praised by Lord shiva! (8)
(C4)
O Lord who redeemed ahalya from the curse of sage gautama by the touch
of His Holy feet! O Protector of the sacrifial oblations! O Lord who is dear to those
who have comprehended gAyatrI- the sacred mantra! O Lord of Supremely calm
intellect or mind! O Consort of sItA!
O Bestower of boons to brahmA!
(6)
(C5)
O Lord who is the cause of projection, sustenance and in-folding! O Lord
who bestows fruits of desires bountifully! O Lord of incomparable bearing or
form! O Lord praised by indra! O destroyer of the pride of varuNa! O Lord
established as the essence of the radiant rAmAyaNa - story composed with
supreme love and set to music! (OR) O Benefactor of those who have composed the
essence Your story with supreme love and set to music! (6)
(C6)
O Moon shining in the ocean of minds of pious people! O Lord who has
puSpaka vimAna! O Lord whose holy feet are caressed by the Lotus hands of
AJjanEya! O Lord who destroyed the arrogance of multitude of demons endowed
with wickedness! O Eternal Lord! O Lord praised by brahmA! (6)
(C7)
O Parrot singing in the cage of OMkAra! O Supreme Lord who has assumed
the forms of Trinity - shiva, brahmA and Lord viSNu and other forms! To rAvaNa,
You are like Lord shiva to yama! O Friend of Lord shiva! O Compassionate Lord! O Protector of
persons who seek refuge in You! O Lord who is most delightful to pious minded!
O Immutable Lord! O Lord who is described
as the Excellent One in the vEdas! (9)
(C8)
O Lord who wields multitude of arrows in the hands! O Lord who destroyed
the arrogance of demons! O Protector of brAhmaNas and celestials! O Lord well
praised in the story composed by the King of poets - sage vAlmIki – born
from ant-hill! O Lord praised by this tyAgarAja! (5)
(C9)
O The Primeval Lord! O Lord mind-born to king dazaratha! O Lord
ever-engaged in welfare of those dependent on You! O Destroyer of demons khara,
virAdha, rAvaNa! O Sinless Lord! O Lord who enthralled the mind of sage
parAzara! O unmuted (or immutable) Lord! O Lord well-praised by this tyAgarAja!
(8)
(C10) O
Lord endowed with innumerable virtues! O Lord wearing golden-hued
garments! O Lord who pierced seven sAla trees in
one arrow! O Lord whose holy feet has splendour equal to that of the rising
Sun! O Lord of Boundless Might! O
Wonderful Lord! O Lord resident in the hearts of lot of Great Poets! (OR) O
Lord resident in the hearts of wonderful lot of Great Poets! O Highly
Beneficient to the multitude of celestials and sages! O Delighter of laksmI! O
Lion in the form of man for elephantine sins! O Lord praised by this blessed
tyAgarAja and others! (11)
Word-by-word
Meaning :
P O
Lord who causes (kAraka) joy (Ananda) to the Universes (jagat) (jagad-Ananda)! Hail (jaya) You -
Beloved – Lord (nAyaka) of life-breath (prANa) of sItA (jAnakI)!
A
O Lord born in the sacred (sat) dynasty (kulaja) of Sun – Lord
(adhipa) of the sky (gagana) (gananAdhipa)! O Lord (Izvara) of Emperors (rAja
rAja) (rAjEzvara)! O Lord endowed with virtues (suguNAkara)! O Lord worshipped
(sEvya) by celestials (sura)! O Bestower (dAyaka) of fortune (bhavya)! O Lord
who ever (sadA) causes joy to all
(sakala) the Universes! Hail You, Beloved of sItA!
C1
O Moon – benefactor (hita) of lily (kumuda) – amidst the
multitude (nicaya) of stars
(tAraka) called celestials (amara)! O Wholesome Lord (paripUrNa)! O Sinless
(anagha) (paripUrNAnagha) One! O Wish-tree (kalpa vRkSa) – celestial
(sura) tree (bhUja) - of celestials (sura)!O Lord who stole or snatched
(haraNa) curd (dadhi), milk (payas) and (adhi) (payOdhi) the garments (vAsa) of
gOpis! O Most Charming (sundara-tara) Faced (vadana)! O Lord gOvinda of
nectarine (sudhA-maya) words (vacas
bRnda) (vacO-bRnda) (literally multitude of words)!O Ever-joyful
(sa-Ananda)(sAnanda)! O Consort (vara) of lakSmi (mA)! O Benefactor (Apta) of
celestials – not having old-age (ajara) (mA-varAjarApta)! O Lord who
bestows (kara) auspiciousness (zubha)! O Lord who causes joy to the numerous
(anEka) (karAnEka) Universes! Hail You, Beloved of sItA!
C2
O Nourisher (pOSaka) of nAda – born of the nectar (amRtaja) of
Lotus (nIraja) (nIrajAMRtaja) called vEda (nigama)! O Wind (samIraNa) which
disperses the clouds (vArida) of enemies (vairi) of celestials – not winking (animiSa)
(pOSakAnimiSa)!
O Lord who travels fast (turaGga) on garuDa – the bird (khaga)! O
Lord residing (Alaya) in the heart (hRt) of virtuous (sat) poets or wise (kavi)
(sat-kavi)! O Lord whose holy feet (aGghri yuga) are supplicated (nata)
(natAGghri) by sugrIva - the chief (adhipa) of numerous (agaNita)
(hRdAlayAganita) monkeys (vAnara) (vAnarAdhipa)!
O Lord who causes joy to the Universe! Hail You, Beloved of sItA!
C3
O Lord whose limbs (apaghana) resemble (san-nibha) (nibhApaghana) the
gem stone (maNi) sapphire (indra nIla)! O Lord who has Moon (candra) and Sun
(sUrya) as His eyes (nayana)! O Inestimable Lord (apramEya) (nayanApramEya)!
O Father (janaka) of brahmA - (vAgIndra)! O Lord (Iza) of Everything
(sakala) (sakalEza)! O Radiant or Spotless (zubhra) Lord! O Lord reclining
(zayana) on the couch of shesha – the king (indra) of snakes (nAga) (nAgEndra)!
O Lord praised (sannuta) by Lord shiva – enemy (vairi) of Lord of Death
– yamA (zamana)!
O Lord who causes joy to the Universe! Hail You, Beloved of sItA!
C4
O Lord who redeemed (vijita) ahalya from the curse (zApa) of sage
gautama (mauni) by the touch of His Holy feet (pAda)! O Protector (paripAla) of
the sacrifial oblations (sava)!
O Lord who is dear (lOla) to those who have comprehended (grahaNa)
gAyatrI- the sacred (vara) mantra! O Lord of Supremely (parama) calm (zAnta)
intellect or mind (citta)! O Consort (adhipa) of sItA - daughter of King janaka (janakajA)
(janakajAdhipa)! O Bestower of
boons (varada) to brahmA – abiding (bhava) in Lotus (sarOja)! O Lord who causes joy to the entire
(akhila) (varadAkhila) Universe! Hail You, Beloved of sItA!
C5
O Lord who is the cause (kAraka) of projection (sRSTi), sustenance
(stiti) and in-folding (anta) (stityanta)! O Lord who bestows fruits (phalada)
of desires (kAmita) bountifully (amita) (kArakAmita)! O Lord of incomparable
(asamAna) (phaladAsamAna) bearing or form (gAtra)! O Lord praised (nuta) by
indra – husband (pati) of zacI! O destroyer (hara) of the pride (mada) of varuNa
– Lord of Oceans (abdhi) (nutAbdhi)!
O Lord established (hita) as the essence (sAra) of the radiant (rAjita) rAmAyaNa - story (kathA)
(composed with) supreme love (anurAga) and set to music (rAga)! (OR) O
Benefactor (hita) of those who have composed (rAcita) the essence (sAra) Your
story (kathA) (rAmAyaNa) with supreme love (anurAga) and set to music
(rAga)!
O Lord who causes joy to the Universe! Hail You, Beloved of sItA!
C6
O Moon (sudA-kara) shining in the ocean (abdhi) of minds (mAnasa)
(mAnasAbdhi) of the pious people (sajjana)! O Lord who has puSpaka (kusuma)
vimAna! O Lord whose holy feet (caraNa) are caressed (lAlita) by the Lotus
(abja) hands (kara) (karAbja) of AJjanEya – the enemy (ripu) of serpent
demon surasA! O Lord who destroyed (haraNa) the arrogance (mada) of multitude (gaNa)
of demons (asura) endowed with wickedness (ava-guNa) (caraNAva-guNAsura)! O
Eternal Lord (sanAtana)! O Lord praised (nuta) by brahmA (aja)
(sanAtanAja)! O Lord who
causes joy to the Universe! Hail You, Beloved of sItA!
C7
O Parrot (kIra) (singing) in the cage (paJjara) of OMkAra! O Supreme
Lord who has assumed the forms (rUpa) of Trinity - shiva – destroyer
(hara) of fortresses (pura), brahmA
- abiding (bhava) in Lotus (sarOja) and Lord viSNu (kEzava) and other (Adi) (kEzavAdi) forms! To
rAvaNa – father (janaka) of indrajit – the enemy (ripu) of indra
(vAsava), You are like Lord shiva – wearer (dhara) of digit (kalA) of
moon – to yama (anataka) (janakAntaka)! O Friend (Apta) of Lord shiva
– One who wears (dhara) (dharApta) the digit (kalA) of Moon! O Compassionate Lord (ghRNA-kara)! O
Protector (pAlana) of persons (jana) who seek (Agata) refuge (zaraNa) (zaraNAgata) in
You! O Lord who is most delightful (ramaNa) to pious minded (su-manO)
(su-manO-ramaNa)! O Immutable Lord (nir-vikAra)! O Lord who is described as the
Excellent One (sAratara) in the vEdas (nigama)! O Lord who causes joy to the
Universe! Hail You, Beloved of sItA!
C8
O Lord who wields (dhRta) multitude (jAla) of arrows (zara) in the hands
(kara)! O Lord who destroyed (apaharaNa) the arrogance (mada) of demons (asura)
(jAlAsura)! O Protector (anava) of brAhmaNas (avanI sura) (madApaharaNavanI)
and celestials (sura) (surAvana)! O Lord well praised (sannuta) in the story
(caritra) composed (kRta) by the King (ina) of poets (kavi) (kavIna) - sage (mauni) vAlmIki – born from
ant-hill (bilaja)! O Lord praised (nuta) by this tyAgarAja! O Lord who causes
joy to the Universe! Hail You, Beloved of sItA!
C9
O The Primeval (purANa) Lord (puruSa)! O Lord mind-born (Atmaja) to king
(nR-vara) dazaratha! O Lord ever-engaged in welfare (parAdhIna) of those
dependent (Ashrita) (nRvarAtmajAshrita) on You! O Destroyer (virAvaNa) (literally
causing clamour) of demons khara, virAdha, rAvaNa! O Sinless Lord (anagha)
(virAvaNAnagha)! O Lord who enthralled the mind (manO-hara) (literally stealing
the heart) of sage parAzara! O unmuted (or immutable) (avikRta) Lord
(manOharAvikRta)! O Lord well-praised (sannuta) by this tyAgarAja! O Lord who
causes joy to the Universe! Hail You, Beloved of sItA!
C10 O
Lord endowed with innumerable (agaNita) virtues (guNa)! O Lord wearing
golden-hued (kanaka) garments (cEla)! O Lord who pierced
(vidaLana) (literally rent asunder) seven sAla trees in one arrow! O Lord whose
holy feet (caraNa) has splendour (colour) (Abha) equal (samAna) to that of the
rising Sun (aruNa) (vidaLanAruNAbha)! O Lord of Boundless (apAra) (caraNApAra) Might
(mahima)! O Wonderful Lord (adbhuta) (mahimAdbhuta)! O Lord resident (sadana)
in the hearts (hRt) (hRt-sadana) of lot (jana) of Great Poets (su-kavi)! (OR) O
Lord resident (sadana) in the hearts (hRt) (hRt-sadana) of wonderful (adbhuta)
lot (jana) of Great Poets (su-kavi)! O Highly Beneficient (vihita) to the
multitude (gaNa) celestials (sura) and sages (muni)! O Delighter (ramaNa) of
laksmI – born in the Ocean (nIra nidhi) (nidhijA) from where pitcher
(kalaza) of nectar emerged! O Lion (simha) in the form of man (nR) (nRsimha)
for elephantine (gaja) sins (pApa)! O Lord praised (nuta) by this blessed (vara)
tyAgarAja and others (Adi) (tyAgarAjAdi)! O Lord who causes joy to the
Universe! Hail You, Beloved of sItA!
janakajA samEta durjanAgha puruhUta. rAgA: asAvEri
/ sAvEri. tALA: rUpaka
P: janakajA samEta durjanAgha puruhUta
A: sanakAdi sumuni gIta sajjana gaNa pArijAta
C1: dEva dEva sakala jIva bhuvanEsha bhAvajaripu
bhAva sadana bhavya guNa maNi kOsha
2: jalajAbdta kulambhO nidhi jalajahara parEsha
jalajAruNa caraNAsura jaladAshuga shrIsha
3: shyAma sundarAnga rangashayana vigada mAya
tAmasa jana hrdayadUra tyAgarAja gEya
jAnakI nAyaka nIku jayamangalam nrpasUna. rAgA:
dhanyAsi. tALA: Adi
P: jAnakI nAyaka nIku jayamangaLam nrpasUna
sundaramunaku shubha mangaLam harE
A: phAlamunaku nIdu kapOlamunaku mangaLam
nIlavarna nI palu vajrAla jAmunaku mangaLam
C1: mATalaku ratnAla krITamunaku mangaLam nATaka
sUtra dhAra nE tEDa kAntlaku mangaLam
2: yauvanamunaku ciru navvunaku mangaLam
duvvina alakala mIdi puvvulaku mangaLam
3: bANamunaku kusuma bANa janaka mangaLam
jANatanamunaku lOka trANamunaku mangaLam
4: ungaramunaku nI drSTAngamunaku mangaLam
pongucu padamulanundu gangakunu mangaLam
5: nI guNa jAlamunaku nitya shubha mangaLam
nAgashayana pAlita tyAgarAja mangaLam
jAnakI ramaNa bhakta pArijAta pAhi. rAgA:
shuddhasImantini. tALA: Adi
P: jAnakI ramaNa bhakta pArijAta pAhi sakala lOka
sharana
A: gAna lOla ghanatamAla nIla karunAlavAla suguNa
sI_la
C: rakta naLina daLa nayana nrpAla ramanIyAnana
mukura kapOla
bhakti hIna jana madagaja jAla panca vadana
tyAgarAja pAla
Meaning:O Beloved of Mother jAnakI! O pArijAta
tree of the devotees (which grants all their wishes)! O refuge of all the
Worlds! O Enjoyer of Music! O Lord who is dark blue hued like (the bark of)
tamAla tree! O
Word-by-word Meaning :
P: O Beloved (ramaNa) of Mother jAnakI! O
pArijAta tree of the devotees (bhakta) (which grants all their wishes)! protect
(pAhi) me, O refuge (zaraNa) of all (sakala) the Worlds (lOka)!
A: O Enjoyer (lOla) of Music (gAna)! O Lord
who is dark (
C: O Red (rakta) Lotus (naLina) petal (daLa)
Eyed (nayana)! O King (nRpAla)! O Lord of Lustrous (ramaNIya) Face (Anana)
(ramaNIyAnana)! O Lord whose cheeks (kapOla) are like mirror (mukura)! Your are
like Lord ziva – five (paJca) faced (vadana) – in destroying multitudes (jAla) arrogant (mada)
elephants (gaja) called the people (jana) devoid (hIna) of devotion (bhakti) to
the Lord! O Protector (pAla) of this tyAgarAja! O Beloved of Mother jAnakI! O
pArijAta tree of the devotees! protect
me, O refuge of all the Worlds!
jaya jaya shrI raghurAmA sajjana hrdayArNava sOma.
rAgA: gaurI. tALA: Adi
P: jaya jaya shrI raghurAmA sajjana hrdayArNava
sOma
C1: sammatamuna nA mEnu nI sommani vEDukonnAnu
2: gatihInuDai alasi vacciti nIve gAvalasi
3: anyula nE kOritina rAjanya ninnu dUritinA
4: ninnE nAmadi kOra rAma nannala incuTa mEra
5: nanu maravaku shubhakaramA nInnanusarinca nA
taramA
6: mAkika evvaru lEru jUDa nIkika nyAyamu gAdu
7: Adarincanu parAkA I khEdamu lika nendAka
8: viparItamu lencitinO E aparAdhamu jEsitinO
9: vAsi lEdanucu calamO nE jEsina pUjAphalamO
10: nI sari vElpula lEru rAma-nA sari dInulu lEru
11: telupanu evvaru lEdA nA kalavaramulu vina rAdA
12: pAdamulaku vandanamu nA mIda nEla daNDanamu
13: tALa jAla I raTTu rAma jAlamEla ceyibaTTu
14: naravaru lI dharalOna nI karuNa lEdanaga
valenA
15: neramencuTaku pOka sarivArala navvaga nIka
16: MAnamu nIdE summi abhimAnamu nElukomm_
17: pAdamulE gatiyaNTi kali bAdha taramu gAdaNTi
18: cakkani nI rUpamunu gani sokkiti nA hrdayamuna
19: kaTa kaTa pAvana nAma manasitu tirugani shrI
rAma
20: Asincina nApaini nI kAshu ninNDa dayarAni
21: nA bhAgyamu nIDEra padmanAbha amara parivAra
22: cAlu cAlu raghuvIra nannElu kOra manasAra
23: rAjita navamaNi bhUSa tyAgarAja vinuta
mrdubhASa
jayamangaLam nitya shubhamangaLam. rAgA: ghaNTA.
tALA: jhampa
P: jayamangaLam nitya shubhamangaLam
C1: karuNAra sAksaya kAmAri vinutaya taruNArunAti
sundara padAya
nirupama sharIrAya nikhilAgama carAya suravinuta
caritAya suvratAya
2: kunda samaradanAya kumbhaja sugEyAya mandarAga
dharAya mAdhavAya
kandarpa janakAya kAmita suphaladAya brndArakArAti
bhIkarAya
3: sarvalOka hitAya sakEta sadanAya nirvikArAya
mAnita guNAya
sArvabhaumAya pOSita tyAgarAjAya nirvAna phaladAya
nirmalAya
jayamangaLam nitya shubhamangaLam. rAgA: mOhana.
tALA: jhampa
P: jayamangaLam nitya shubhamangaLam
C1: mangaLam mangaLam mA rAmacandrunaku mangaLam
mangaLam mAdhavunaku
2: nijadAsa pAlunaku nitya svarUpunaku aja rudra
vinutunaku nAgadharunaku
3: nityamai satyamai nirmalambaina Aditya kula tilakunaku
dhIrunakunu
4: rAjAdhi rAjanunaku ravikOti tEjunaku tyAgarAja
nutunaku rAma ratnamunaku
jayamangaLam nitya shubhamangaLam. rAgA:
nAdanAmakriyA. tALA: Adi
P: jayamangaLam nitya shubhamangaLam
C1: mangaLam avani sutA nAthuniki mangaLam
aravindAkSuniki
mangaLam adbhUta cAritruniki mangalam Adi dEvuniki
2: sundara varaduniki sudEhuniki brndAraka gaNa
vandyuniki
mandara dharuniki mana mAdhavuniki shubha
phaladuniki
3: inakulamuna velasina rAmuniki janaka vacana
paripAluniki
manasija kOTi lAvaNyuniki kanaka simhAsana
nilayuniki
4: manda nIla bhOga shayanuniki mandAkinI vara
janakuniki
manda janaka shata sankAshuniki mandara rUpuniki
hariki
5: indrAdi aSTa digIsha nutuniki candrAditya
sunayanuniki
gajEndruniki samrakSincina rAmacandruniki jagad
rUpuniki
6: rAja shEkhara priyuniki mauni rAja rAja
pUjituniki tyAgarAja
vinutuniki vara gaja rAjAdhi bhakta varaduniki
jayatu jayatu. rAgA: curNikAvinOdini. tALA: not
given.
P: jayatu jayatu sakala nigamAgamana kushAla
kinnara kimpuruSa
siddha vidhyAdhara gIyamAna bhujaga dudaya rakSaNa
A: laya hEtu bhUta caturAnana harihara prabhruti
cintyamAna maNi dvipE jita sAdhu hrttApE
C1: sakala sura muni nikara bhakta jananincaya
hrdaya kAmita santAna
saubhAgya dhana kanaka vAhanAdhyaST-aishvarya
dAyaka
2: cintAmaNimaya mahA vaikuNTha nagarE
nEtAnandakarE
caNDa mArthANDa maNDala vilasita sapta hEma
prakAra
3: shObhAyamAna bhAnukOTi samAna vajra sthambAyuta
sahita suvarNa maNTapAntarE shubhatarE
4: navaratna khacita kanakamaya hamsatulikA talpE
sharatcandra kOTi nibha shESa talpE
5: asura nAyaka dyaSTa digpAla makuTa maNIgaNa
nirAjita
padAravindaha jagadAnanda ubhaya pArshvO jhvalita
karNa
6: kuNDala nindita candra maNDalah-sEvita muni
maNDalaha
bhakta trANa parAyaNaha shrIman nArAyaNa lakSmI ramaNO
bhagavAn
jE jE sItArAm jE jE raghurAm. rAgA: sAvEri. tALA:
cApu
P: jE jE sItArAm jE jE raghurAm
C1: jE jE sItArAm jE jE raghurAm jE jE
kalyANasundara kAruNya rAm
2: sharaNAgata vatsalAgama sAra parama puruSa
nammitini manasAra
3: paripUrNa kAruNya parAvAra sura muni jana yOgi
gaNa parivAra
4: kAvavE nanu saccidAnanda ghanamA nAvaNTi dInuni
brOcuTa ghanamA
5: nishicara haraNa dharAdhipa rAkA shashimukha
nApai nI kinta parAkA
6: nIvE daivamani nera namminAnu dEva nIdu nAmamE
namminAnu
7: nI marma meruga brahmAdula vashamA rAmacandra
nijadAsa svavashamA
8: ajamukha pAlana nitya agarAjAtmaja patinuta
pAlita tyAgarAja
jnAna mosaga rAdA. rAgA: pUrvikalyANi /
SaDvidhamArgiNi. tALA: rUpaka
P: jnAna mosaga rAdA garuDa gamana vAdA
A: nI nAmamucE nAmadi nirmalamainadi
C: paramAtmuDu jIvAtmuDu padinAlugu lOkamulu
nara kinnara kimpuruSulu nAradAdi munulu
paripUrNa niSkaLanka niravadhi sukha dAyaka
vara tyAgarAjarcita varamu tAnanE
Meaning: O Lord who moves about on garuDa! O Lord who is The Whole! O
Blemish-less Lord! O Lord who bestows uninterrupted bliss! O Lord worshipped by
this blessed tyAgarAja! My mind has become spotless by chanting your name.
Won’t you deign to bestow on me the true wisdom that - the Supreme-Self,
the individual-Self, all the fourteen worlds, men, celestial beings kinnara,
kimpuruSa, nArada and other sages and the time - to be oneself? Or is there any
dispute about it?
Word-by-word Meaning:
P: O Lord who moves about (gamana) on garuDa! Won’t (rAdA) You deign to bestow (osaga) the true wisdom
(jnAna) (jnAnamosaga)? Or is there any dispute (vAdA) about it?
A: My (nA) mind (madi) has become spotless (nirmalmainadi) by chanting
(cE) your (nI) name (nAmamu);O Lord who moves about on garuDa! Won’t You
deign to bestow the true wisdom? Or is there any dispute about it?
C: O Lord who is The Whole (paripUrNa)! O Blemish-less (niS-kaLaGka)
Lord! O Lord who bestows (dAyaka) uninterrupted (niravadhi) bliss (sukha)! O
Lord worshipped (arcita) by this blessed (vara) tyAgarAja (tyAgarAjarcita)!O
Lord who moves about on garuDa! won’t you deign to bestow on me the
true wisdom that – the
Supreme-Self (paramAtmuDu), the individual-Self (jIvAtmuDu), all the fourteen
(padu nAlugu) worlds (lOkamulu), men (nara), celestial beings (musicians)
kinnara, kimpuruSa (kimpuruSulu), nArada and other(Adi) (nAradAdi) sages
(munulu) and the time (vAramu) – to be (anE) oneself (tAnu) (tAnanE)? Or is there any
dispute about it?
jOjO rAma Ananda ghana. rAgA: rItigauLa. tALA: Adi
P: jOjO rAma Ananda ghana
A: jOjO dasharatha bAla rAma jOjO bhUjA lOla rAma
C1: jOjO raghukula tilaka rAma jOjO kutila
tarAlaka rAma
2: jOjO nirguNa rUpa rAma jOjO suguNa kalApa rAma
3: jOjO ravi shashi nayana rAma jOjO phaNivara
shayana rAma
4: jOjO mrdudhara bhASa rAma jOjO manjuLa vESa
rAma
5: jOjO tyAgarAjArcita rAma jOjO bhakta samAja
rAma
kadalE vADu gAdE rAmuDu kathalennO. rAgA:
nArAyaNagauLa. tALA: Adi
P: kadalE vADu gAdE rAmudu kathalennO galavAdE
A: modalu tA nainAdEDuta modalu lEni vADainADE
C: kalpana lennaDu lEdu sankalpamulE galavADu
shESatalpa shayanuDe vADu shrI tyAgarAja
nutuDainADu
kaDatEra rAdA manasA. rAgA: tODi. tALA: dEshAdi
P: kaDatEra rAdA manasA
A: eDalEka bhajana cEsi nI eDagalgu nijapu
dabbaralanu delisi
C: khalacitta laukikamane shrunkhalamandu
dagalakanE ulU-
khala baddhuniki nija dAsuDai velasillu tyAgarAju
mATavini
kaddanuvAriki kaddu kaddani morala nIDu peddala.
rAgA: tODi. tALA: Adi
P: kaddanuvAriki kaddu kaddani morala nIDu peddala
mATalu nEDabaddhamaunO
A: addampu cekkillacE muddugAru mOmu jUDa buddhi
galiginaTTi mA vadda ravadEmirA
C: niddura nirAkarinci mudduga tambura baTTi
shuddhamaina manasucE susvaramutO
baddu tappaka bhajiyincE bhakta pAlanamu sEyu
taddaya shAlivi nIvE tyAgarAja sannuta
Meaning: 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?
kAla samhAra. rAgA: saurASTra. Adi tALA.
P: kAla samhAra karuNAkara kaivalyaprada
kamanIyAnana
A: shIla parivArulatO shUla dhAri vEgamE bAla
sucarituni pAlincina
C: pUrNa kaTAkSamulO punar-janmamulEka puNyamu
cEyu kIrtitO nAyeDa
gaNya kAryamunu gurutu telupavE jagAna shrI
tyAgarAu namminA
kAlaharaNa mElarA harE sItArAma. rAgA:
shuddhasAvEri. tALA: rUpaka
P: kAlaharaNa mElarA harE sItArAma
A: kAlaharaNa mEla suguNa jAla karuNAlavAla
C1: cuTTi cuTTi pakSulella ceTTu vedaku rIti
bhuvini
puTTulEka nE nI padamula baTTu konna nannu brOva
2: poDavuna entADukonna bhUmini tyAgambu rIti
kaDu vElpula nIvugAka evaru nannu brOva
3: dina dinamu tirigi tirigi dikkulEka sharanu
jocci
tanuvu dhanamu nIdEyaNTi tyAgarAja vinuta rAma
4: iSTa daivamA manObhISTa mIyalEka inka kastamA
tyAgarAju kAmitArtha phala mosanga
Meaning: O Seetha Raama! Why
(“eelaraa?”) this undue delay (“kaalaharana”) to protect me?
O Treasure (“jaala”) of virtues
(“suguna”) ! Abode (“vaala”) of
mercy(“karunaala”)!
Day in and day out (“dina
dinamunu”), roaming about feverishly (“tirigi tirigi”) and
finding no way out (“dikku leka”), I have come seeking shelter
(“sharanu jocchi”) at your feet surrendering my
body(“tanuvu”) and my possessions (“dhanamu”) as they
really belong to you (“needeyanti”) only. My favorite God
(“tyaagaraaja vinuta!”) ! Is it difficult for you to grant my
prayer? To grant this Tyagarajaaja’s desires ? Why this delay?
kaLala nErcina munu jEsinadi gAka Emi aravai.
rAgA: dIpaka. tALA: dEshAdi
P: kaLala nErcina munu jEsinadi gAka Emi aravai
nAlugu
A: kalimi lEmulaku kAraNambu nIvE karuNa jUDavE
kaDupu kOrakE
C: kOri nUla koNDa dIsi singali muni kUrmi
bhujincenA vairi tammuDu
sAramaina rangani illu jErcina sarasa tyAgarAja
vinuta brOvavE
Meaning:
Even if one learnt all the sixty four fine arts, what else shall happen
other than the result of what one did in the past? You are the cause for wealth
and poverty; please show mercy for the needs of stomach.
Could the sage siGgari, who
besought and obtained a mountain of sesame seeds, eat it happily? Could
vibhISaNa reach home the grand Lord shri raGganAtha? O Lord Praised by this
sweet tyAgarAja! please protect me.
Word-by-word
Meaning
P:Even if one learnt (nErcinA) all the sixty (aravai) four (nAlugu)
(fine) arts (kaLalu), what (Emi) else (gAka) (shall happen) other than (the
result of) what one did (jEsinadi) in the past (munu)?
A:You are (nIvE) the cause (kAraNambu) for wealth (kalimi) and poverty
(lEmulaku); please show (jUDavE) mercy (karuNa) for the needs (korakai) of
stomach (kaDupu);even if one learnt all the sixty four (fine) arts, what else
(shall happen) other than (the result of) what one did in the past?
C: Could the sage (muni) siGgari,
who besought (kOri) and obtained (dIsi) a mountain (koNDa) of sesame
seeds (nUvula), eat (bhujiJcenA) it happily (kUrmi)? Could vibhISaNa –
younger brother (tammuDu) of rAvaNa – Your enemy (vairi) - reach (jErcenA) home
(illu) the grand (sAramaina) Lord shri raGganAtha (raGgani) (raGganiyillu)? O
Lord Praised by this sweet (sarasa) tyAgarAja! please protect (brOvavE) me;
even if one learnt all the sixty four (fine) arts, what else (shall happen)
other than (the result of) what one did in the past?
C – kUrmi – this is how it is given in
all books. The correct word seems to be ‘kUrimi’. This needs to be
checked. Any suggestions ???C - vibhISaNa - according to sthala purANa of shri
raGgaM – The Deity of raMganAtha was first worshipped by Lord brahmA,
then later given to maharAja ikSvAku of the raghu Dynasty, who brought the
Deity to his capital of ayOdhya. Later, the Deity was worshipped by Lord rAma.
When vibhISaNa visited ayOdhya, he requested rAma to give him the Deity so that
he could worship Him at his capital in laGka. rAma agreed provided vibhISaNa
did not place the Deity on the ground on his return journey to laMka – if
he did so, the Deity would stay in that very spot. Somehow or other, vibhISaNa
placed Lord raMganAtha down at shri raMgaM and that is where He has stayed ever
since. However, unlike most Deities who face East, raMganAtha faces south
towards laMka to bless vibhISaNa and his kingdom. It is said that vibhISaNa
returns every 12 years to perform worship of Lord raMganAtha.
kalashavArdhijAm satatam bhajE kamala lOcanAm.
rAgA: ratnAngi. tALA: Adi
P: kalasha vArdhijAm satatam bhajE kamala lOcanAm
shrI ramAm mAm
A: kaLabha gAminIm karibhirvrtAm kamalanAbha
hrdkamala sthitAm
C: kamanIya jaya dhana dhAnya rUpAm kanakAdi
dhairya lakSmI svarUpAm
kamalAm mahA santAna rUpAm kamalAlayAm tyAgarAja
mOkSa rUpAm
kaligi uNTE gadA galgunu kAmita phala dAyaka.
rAgA: kIravANi. tALA: Adi
P: kaligi uNTE gadA galgunu kAmita phala dAyaka
A: kalini ingita merugaka ninnADu koNTi calamu
sEyaka nA taLanu cakkani vrAta
C: bhAgavatA-grEsarulagu nArada prahlAda-parAshara
rAmadAsulu
bAguga shrI raghurAmuni padamula bhakti jEsina
rIti tyAgarAjunikipuDu
Meaning: O Lord who bestows the desired results! Had I been endowed
with (good fortune), only then it would happen (that I attain what I desire)! Without understanding the indications
(or intentions) of the kali yuga, I (unnecessarily) blamed You; please do not
be obstinate towards me; had I been endowed with favourable fate, only then it
would happen that I attain what I desire! Had this tyAgaraja now been endowed
with the same kind of devotion, with which the most eminent of the devotees
like sage nArada, prahlAda, sage parAzara, rAmadAsa and others, nicely
worshipped the holy feet of shri raghurAma, only then it would happen that I
attain what I desire.
Word-by-word Meaning:
P: O Lord who bestows (dAyaka) the desired (kAmita) results (phala)!
Had I been endowed with (kaligiuNTE gadA) (good fortune), only then it would
happen (galgunu) (that I attain what I desire)!
A: Without understanding (erugaka) the indications (or intentions)
(iGgitamu) of the kali yuga (kalini) (kliniyiGgitamerugaka), I (unnecessarily)
blamed (AdukoNTi) You (ninnu) (ninnADukoNTi); please do not (cEyaka) be
obstinate (calamu) towards me; O Lord who bestows the desired results! Had I been endowed with favourable
(cakkani) fate (talanu
vrAta) (literally writing on the head), only then it would happen that
I attain what I desire!
C: Had this tyAgaraja now (ipuDu) (tyAgarAjunikipuDu) been endowed with
the same kind of (rIti) devotion with which the most eminent (agrEsarulagu) of
the devotees (bhAgavata) (bhAgavatAgrEsarulagu) like sage nArada, prahlAda,
sage parAzara, rAmadAsaand others (rAmAdAsulu), nicely (bAguga) worshipped
(bhakti jEsina) (literally did devotional service) the holy feet(padamula) of
shri raghurAma (raghurAmuni),only then it would happen that I attain what I
desire.
kalinarulaku mahimalu delipi Emi. rAgA: kuntalavarALi.
tALA: dEshAdi
P: kalinarulaku mahimalu delipi Emi phalamana lEdA
A: ilanu velayu vara vrSabhAdula kaTu kula ruci
teliyu candamugA nI
C: dAra sutulakai dhanamunakai Uru pErulakai bahu
pedda tanamukai
sAreku bhakta vESamu konuvAriki tArakanAma shrI
tyAgarAjArcita
P: Didn’t I tell You as to what is the use of conveying to the
people of this kali yuga about the greatness (of Your name)?
A: It is but similar to the great bulls and the like, shining in this
World, to know the taste of parched rice.
C: O Lord worshipped by this tyAgarAja! Didn’t I tell You as to
what is the use of conveying the greatness of Your name which carries one
across the Ocean of Worldly Existence to the people of this kali yuga who, for
the sake of wife, children, wealth, name and fame, and great honour, often don
the garb of a devotee?
kalugunA pada nIrajasEva gandhavAha tanaya. rAgA:
pUrNalalitA. tALA: Adi
P: kalugunA pada nIrajasEva gandhavAha tanaya
A: palumAru jUcucu bramhAnanduDai baragE
bhaktagrEsara tanaku
C: vEkuva jAmuna nI karamuna niDi shrIkAntuDamrta
snAnamu jEsi
pAkamulanu shrI rangEshuni karpaNamu jEsi tA sItA
karamulace
bhujinci ninu sAtvika purANa paTana sEyamanE
sAkEta patini
sarvAdhAruni prakaTamuga tyAgarAjanutuni gana
kamala bhavuDu veDalE ganukonarE. rAgA: kalyANi.
tALA: tripuTa
P: kamala bhavuDu veDalE ganukonarE
A: vimala hrdayamuna viSnuni dalacucu
C1: daNDamu baTTi kamaNDalamunu bUni koNDADucunu
kOdaNDapAnini jUDa
2: sAreku hari nAma sAramu grolucu dhIrudu nIradhi
tIramunaku nEDu
3: AjAnubAhuDu amarEndra vinutuDu rAjIvAkSuni
tyAgarAja nutuni jUDa
kamalApta kula kalashAbdhi candra. rAgA:
brndAvanasAranga. tALA: dEshAdi
P: kamalApta kula kalashAbdhi candra kAvavayya
nanu karuNA samudra
A: kamalAkaLatra kausalyA suputra kamanIya gAtra
kAmAri mitra
C: munu dAsula brOcinadella cAla vini nI
caranA-shrituDaitinayya kanikarambuna
nAkabhaya miyyavayya vanaja lOcana shrI tyAgarAja
vinuta
kana kana rucirA kanaka vasana ninnu. rAgA:
varALi. tALA: Adi
P: kana kana rucirA kanaka vasana ninnu
A: dina dinamuna manasuna canuvuna ninnu
C1: pAlugAru mOmuna shrIyapAra mahima danaru ninnu
2: kalakalamanu mukhakala galigina sIta kulukucu
nOra kannulanu jUcE ninnu
3: bAlArkAbha sucEla maNimaya mAlAlankrta kandhara
sarasijAksa varakapOla surucira kirITadhara
santatambu manasAraga
4: sapatni mAtayau surucicE karNa shUlamaina mATa
vInula
jurukkana tALaka shrI harini dhyAninci sukhimpaga
lEdA adu
5: mrdamada lalAma shubhaniTala vara jaTAyu mOkSa
phalada pavamAna
sutuDu nIdu mahima delpa sIta delisi valaci
sokkalEdA ArAti ninnu
6: sukhAspada vimukhAmbudhara pavana vidEha mAnasa
vihArApta
surabhUja manita guNAnka cidAnanda! khaga turanga
dhrta rathAnga
parama dayAkara karuNArasa varuNAlaya bhayApaharA
shrI raghupatE
7: kAminci prEmamIra karamula nIdu pAda kamalamula
baTTukonu
vADu sAkSi rAma nAma rasikuDu kailAsa sadanuDu
sAkSi
mariyu nArada parAshara shuka shaunaka purandara
nagajA dharaja
mukhyulu sAkSi gAdA sundarEsha sukha kalashAmbudhi
vAsA shritulakai
8: satatamu prEma pUrituDagu tyAgarAjanuta
mukhajita kumudahita varada ninnu
kanna talli nIvu nApAla galuga gAsi jEndanEla.
rAgA: sAvEri. tALA: Adi
P: kanna talli nIvu nApAla galuga gAsi jEndanEla
namma
A: vennayuNDa nEtikevvaraina vyasana paDudurA
tripurasundari
C1: ellavAri dhanamu lashvamulu mari ekkuvaina
gaTTimiddElanniyu
kallagAni kannavAralu gAcu sukhamu sunnayanucunu
ullamunanu
bAga delisi koNTini Urake dhanikula sambhASana nE
nolla mAyalani
delisi rajjupai nuraga buddhi jEnda nElanamma nanu
2: paluku manci gAni bAndhavulu mari bhAvamaradu
lakka lannadammulu
kalimi jUcuvAru lEmini kanula gAnarAru anucunu
dalacukonna
venuka vAri mAyala tagula jAlanamma maru marIci
kalanu jUci
nIranucu bhramasi kandurA Adipura vihAriNi nanu
3: kanaka bhUSanamula beTTi mariyu sogasu jEsi
pAlu bOsi pEncina
tanuvu satamu gAdu nirmala tana mincuka lEdu
anucunu anudinamonarincu
satkriyala nIkani palkina tyAgarAja rakSaki vinu
mannimpa
nIvani nerigi vElpula vErani enturA tripurasundari
nanu
kanna taNDri nApai karuNa mAnakE gAsi. rAgA:
dEvamanOhari. tALA: dEshAdi
P: kanna taNDri nApai karuna mAnakE gAsi tALanE
A: ninna sEyu panulu nEdugEka vErenna lEdanucu
vEmArulaku
C: eduru dAnanE ingita berigi cedaranIka
pancEndriya manaci ninu
vadalalEni dhairyashAli gAdani madana kOtirUpa
tyAgarAjanuta
In this tyAgarAja pleads with Lord to have
mercy on him.
Meaning: 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.( http://thyagaraja-vaibhavam.blogspot.com/2007/08/thyagaraja-kriti-kanna-thandri-raga.html)
kaNTa jUDumi oka pAri krE. rAgA: latAngi /
vAcaspati. tALA: dEshAdi
P: kaNTa jUDumi oka pAri krE
A: baNTuDai velayu bAgugAni tappu tanTalella
mAnukonna nannu krE
C: alanADu saumitri pAda sEva celarEgi sEyu vELa
sItatO
balki jUcinanta pulakAnkituDai baragina aTu
tyAgarAjuni krE
In the kriti ‘kaNTa jUDumi okabAri’ – rAga vAcaspati
– shri tyAgarAja tries to fathom the ecstasy experienced by lakSmaNa when
shri rAma praised him for the service rendered.
Meaning: That day when lakSmaNa was performing service at Your feet
exultingly, You mentioned (in appreciation of his craftsmanship) to sItA and
looked at him; as a result, he
remained in such a state of horripilation. In the same manner, deign to look at
this tyAgarAja at least once through a side glance. I have desisted from all kinds of faults and evils other than
the condition of shining as Your faithful servant.
Word-by-word Meaning:
P:Deign to look (jUDumi) me (nannu) at least once (oka pAri) through a
side glance (krE kaNTa).
A: Deign to look me (nannu) - who has desisted (mAnukonna) from all (ella) kinds of faults (tappu) and
evils (taNTalu) (taNTalella) other than (gAni) the condition (bAgu) of shining
(velayu) as Your faithful servant (baNTuDai ) (literally guard), once at least
through a side (krE) glance.
C:Deign to look (jUDumi) this tyAgarAja (tyAgarAjuni) once at least
through a side (krE) glance in the same manner (aTu) as on that (ala) day
(nAdu)- when (vELa) lakSmaNa - the son of sumitrA (saumitri) - was performing (cEyu) service (sEva) at
Your feet (pAda) exultingly (celarEgi), You, having mentioned (balki) (in
appreciation of his craftsmanship) to sItA (sItatO), looked (jUci) (jUcinanta)
at him, (as a result of which) he remained (baragina) (baraginayaTu) in such
(anta) a state of horripilation (pulakAnkituDai).
kanugoNTini shrI rAmuni nEDu. rAgA: bilahari.
tALA: dEshAdi
P: kanugoNTini shrI rAmuni nEDu (kanulAra nA
kAmitambu dhIra)
A: ina kulamandu impu gAnu buTTina ilalOna sItA
nAyakuni nEDu
C: bharata lakSmaNa shatrughnUlu koluva pavamAna
sutuDu pAdamula baTTu
dhIrulaina sugrIva pramukhulu vinuta sEya
tyAgarAjanutuni nEDu
kanugonu saukhyamu kamalajukaina galgunA. rAgA:
nAyaki. tALA: Adi
P: kanogonu saukhyamu kamalajukaina galgunA
A: danuja vairiyagu rAmuni daya galgina natani
vinA
C: tanuvOkacO manasOkacO tagina vESamOkacO
niDi janula nEcuvAriki jayamaune tyAgarAju
Meaning:
Is it possible for even Brahma to experience supreme bliss?
(Is it possible for even Brahma to experience supreme bliss) that cannot be
achieved by any human without the compassion of Rama, the enemy of the demons?
(Is it possible for even Brahma to experience supreme bliss) experienced by
Tyagaraja? Is victory possible for those who keep their body at one place their
minds elsewhere, put on false appearances and trouble others?
Notes:This kriti points out the futile nature of worship without devotion,
which will never result in salvation.
Word by Word
Meaning:
saukhyamu – bliss
kanugOnu – experienced
kamalaju kaina – for Brahma
galgunA – possible to achieve?
danuja vairiyagu – the enemy of the Rakshasas
rAmunI – Rama’s
daya galgina – compassion obtained
yatani – being
vinA – without
tanuvu Okatso – body at one place
manasu Okatso – mind at another
dagina vEShamu – other appearances
Okatso – at yet another place
idi – keeping
janulanu EtsuvAriki – for those who trouble others
jayamaunE – is victory possible?
kanulu tAkani parakAntala manaseTulO. rAgA:
kalyANavasanta. tALA: rUpaka
P: kanulu tAkani parakAntala manaseTulO rAma
A: nanabONulapai nEramana nOrEmi rAma
C1: ghOra bhUpatini jUci dArukAraNya satulu
mEra mIri bhuvini apadUru galga jEsirE
2: mana mOhanAnanda mada cakOra nayana kundaradana
candra vadana sundarAnga tyAgarAjavinuta
In this Tyagaraja criticises those who blame others.
Meaning: O Lord rAma! O Lord who charms the mind! O Lord whose eyes are
blissful like those of cakOra which is excited having drunk the moon beams! O
Lord who has jasmine like teeth! O Moon Faced! O Lord of beautiful body! O Lord
praised by this tyAgarAja! Who knows what is the state of mind of other women
on whom none has set eyes? Why one should have cheeks to say ‘it is the
fault on the budding girls’? Having seen Lord shiva, didn’t the
women of the dAruka forest bring infamy in this World by exceeding the bounds?
Word-by-word Meaning:
P: O Lord rAma! Who knows (eTulO) what is the state of mind (manasu)
(manaseTulO) of other (para) women (kAntala) on whom none has set (tAkani) eyes
(kanulu)?
A:O Lord rAma! Why (Emi) one should have cheeks (nOru) (nOrEmi) to say
(ana) ‘it is the fault (nEramana) on (pai) the budding (nana) girls
(bOnulu) (bONulapai)’? O Lord rAma! Who knows what is the state of mind
of other women on whom none has set eyes?
C1:Having seen (jUci) Lord shiva – the chieftain (patini) of
terrible (ghora) beings (bhUta) – didn’t the women (satulu) of the
dAruka forest (araNya) (dArukAraNya), bring (galga jEsirE) infamy (apadUru) in
this World (bhuvini) (bhuviniyapadUru) by exceeding (mIri) the bounds
(mera)? O Lord rAma! Who knows what
is the state of mind of other women on whom none has set eyes?
C2:O Lord who charms (mOhana) the mind (mana)! O Lord whose eyes
(nayana) are blissful (Ananda) (mOhanAnanda) like those of cakOra which is
excited (mada) having drunk the moon beams!O Lord who has jasmine (kunda) like
teeth (radana)! O Moon (candra) Faced (vadana)! O Lord of beautiful (sundara)
body (AGga) (literally limbs) (sundarAGga)! O Lord praised (vinuta) by this
tyAgarAja! O Lord rAma! Who knows what is the state of mind of other women on
whom none has set eyes?
karmamE balavanta mAyA talli kAyArOhaNa jAyA.
rAgA: sAvEri. tALA: cApu
P: karmamE balavanta mAyA talli kAyArOhaNa jAyA
A: nirmalamagu nAgapuramuna nelakona nIlAyatAkSi
sakala lOka sAkSi
C1: dharanu dhanikula kOri nA paritApamu dIrpa
lErairi ani saraguna nE
bayaludEri vacci parama pAvani nI sannidhi jEri nA
2: vAridhi madi garvinci I vasudhaku tA rAnenci
ninnu sAreku gani tala
vanci uNDu dhIratanamu galugu ninu poDagAnci nA
3: kAsAsa lEni nAmadiki n_ karuNayE dhanamani
balki nindAsatO
vacci sannidhiki nijadAsuDaina shrI tyAgarAjunik
kAru vElpu. rAgA: kalyANi. Adi tALA.
P: kAru vElpu nIku sarikAru
A: kAruku jilakara sambAkantara mainaTTu gAni
C1: dIvaTiki dIpamu rIti kAvETiki kAluvala rIti
gAni
2: tamma vairiki tArakala rIti kamma viltuniki
kAnti narula rIti gAni
3: sAgaramunaku sarasu rIti tyAgarAja vinuta
dharalO nIku sari
kArubAru sEyuvAru galarE nIvalE sAkEta nagarini.
rAgA:mukhAri. tALA: Adi
P: kArubAru sEyuvAru galarE nIvalE sAkEta nagarini
A: UrivAru dEsha janulu varamunulu uppongucunu
bhAvakulayye
C: nelaku mUDuvAna lakhila vidyala nerpu galigi
dhIrgAyuvu galigi
calamu garva rahitulu gAlEdA sAdhu tyAgAraja
vinuta rAma
Meaning:
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.
karuNa ElAgaNTE nI vidhamE kalyANasundara rAma.
rAgA: varALi. tALA: Adi
P: karuNa ElAgaNTE nI vidhamE kalyANasundara rAma
A: paramAtmuDu jIvAtmuDu yokaDai baragu cundu
bhakta parAdhInuni
C1: A nrtam bADaDu alpula vEDaDu su nrpula
kolavaDu sUryuni maravaDu
2: mAmsamu muTTadu madhuvunu drAgaDu parahimsala
sEyaDu Erukanu maravaDu
3: mUDI_sanamula vADaDu jIvan muktiDai tirugu
mudamunu jUpaDu
4: vancana sEyaDu varulatO bonkaDu cancala
cittuDai saukhyamu viDuvaDu
5: sAkSiyani delisi andu lakSyamu viDuvaDu
kanjAkSuni tyAgarAja rakSakuDaina vAni
Meaning: O Most auspicious and Handsome Lord zrI rAma! To the question as to what is
the sign of grace of the Lord - the Lotus eyed - who is the protector of this
tyAgarAja - who is ever engaged in the welfare of His devotees - in whom
(devotee) both Supreme Lord and the Indwelling Lord are effulgent by becoming one,
I answer that it is in this manner.
1. He (devotee) would - (a) not utter falsehood; (b) not beseech petty minded;
(c) not serve even benevolent kings; and (d) not forget the worship of Sun.
2. He (devotee) would - (a) not
touch meat; (b) not drink any intoxicants; (c) not cause injury to others; and
(d) not forget what he has learnt.
3. He (devotee) would - (a) not use or enjoy the three kinds of desires - wife,
children and wealth; and (b) not show the delight of wandering as living free.
4. He (devotee) would - (a) not deceive anyone; (b) not utter falsehood with
blessed or pious people (or) with others; (c) not abandon the comfort (or)
truth by becoming wavering minded.
5. Understanding that the Lord is always a witness to one’s actions, he
(devotee) would not deviate from the aim of attaining it.
Word-by-word Meaning:
P: O Most auspicious (kalyANa) and Handsome (sundara) Lord zrI rAma!
To the question as to (aNTEnu) what is the sign (ElAgu) (literally manner) of grace
(karuNa) (karuNayElAgaNTEnu) of the Lord,
I answer that it is in this (I) manner (vidhamu) (vidhamE) (karuNayElAgaNTEnI).
A: To the question as to what is the sign of grace of the Lord who is ever
engaged in (parAdhInuni) the welfare of His devotees (bhakta) in whom (devotee)
both Supreme Lord (paramAtmuDu) and the Indwelling Lord (jIvAtmuDu) are
effulgent (paragucu uNDu) (paragucuNDu) by becoming one (okaDai),
O Most auspicious and Handsome Lord zrI rAma!I answer that it is in this
manner.
C1: O Most auspicious and Handsome Lord zrI rAma! To the question as to what is
the sign of grace of the Lord, I answer that it is in this manner – he
(devotee) would -
not utter (ADaDu) falsehood (anRtambu) (anRtambADaDu);
not beseech (vEDaDu) petty minded (alpula);
not serve (koluvaDu) even benevolent kings (su-nRpula); and
not forget (maravaDu) the worship of Sun (sUryuni).
C2: O Most auspicious and Handsome Lord zrI rAma! To the question as to what is
the sign of grace of the Lord, I answer that it is in this manner – he
(devotee) would -
not touch (muTTaDu) meat (mAmsamu);
not drink (trAgaDu) any intoxicants (madhuvunu);
not cause injury (himsala sEyaDu) to others (para); and
not forget (maravaDu) what he has learnt (erukanu).
C3: O Most auspicious and Handsome Lord zrI rAma! To the question as to what is
the sign of grace of the Lord, I answer that it is in this manner – he
(devotee) would -
not use or enjoy (vADaDU) the three (mUDu) kinds of desires - wife, children
and wealth - (ISaNamula) (mUDISaNamula); and
not show (jUpaDu) the delight (mudamunu) of wandering (tirugu) as living free
(jIvan-muktuDai).
C4: O Most auspicious and Handsome Lord zrI rAma! To the question as to what is
the sign of grace of the Lord, I answer that it is in this manner – he
(devotee) would -
not deceive (vaJcana sEyaDu) anyone;
not utter falsehood (boGkaDu) with blessed or pious people (varulatO) (or) with
others (parulatO);
not abandon (viDuvaDu) the comfort (saukhyamu) (or) truth (satyamu) by becoming
wavering (caJcala) minded (cittuDai).
C5: O Most auspicious and Handsome Lord zrI rAma! To the question as to what is
the sign of grace of the Lord (vAni) (literally his) - Lotus (kaJja) eyed
(akSuni) (kaJjAkSuni) who is the protector (rakSakuDaina) of this tyAgarAja -
I answer that it is in this manner – understanding (telisi) that (ani)
the Lord is always a witness (sAkSi) (sAkSiyani) to one’s actions, he (
devotee) would not deviate (viDuvaDu) (literally abandon) from the aim
(lakSyamu) of attaining (andu) it.
karuNA jaladhE dAsharathE kamanIyAnana. rAgA:
nAdanAmakriyA. tALA: Adi
P: karuNA jaladhE dAsharathE kamanIyAnana
suguNanidhE
C1: nI mayamEgAni ilanu nEmani nE dUrudunu
2: nijadAsula anubhava mokaTi ninu teliyani
janamata mokaTi
3: valacucu nAmamu sEyudurE ninu dalacucu proddu
pOguTTudurE
4: suukrtamu loppaginturE nI prakritini delisi
EginturE
5: manasAraga pUjinturE ninu mATimATiki yOcinturE
6: ninu kanulaku kana kOrudurE nava nidhulabbina
sukhamunu kOrarE
7: nI vanniTayani balkudurE nIvE tAnani kulukudurE
8: tamalO melagucu nundurE tAraka rUpuni kandurE
9: bhAgavata prahlAda hita rAma bhAvuka
tyAgarAjanuta
O Ocean of Mercy, Shri Rama of charming face! the repository of
excellent virtues! You are the whole Universe; how then could I blame it (i.e
any part of it)?
The realization of true Bhaktas is in one way, while the method adopted
by the people, who do not know the truth about you, is in another direction.
Will people lovingly chant your holy name and spend their time in
meditating upon you?
Will people offer unto you the merit (Punya) they have acquired?
Will they understand your nature and live accordingly?
Will they heartily worship you and frequently meditate on you?
Will they pant for a direct darshana of you? Will they not gloat in joy
even if they come into possession of the nine treasures?
Will they say and believe that you are immanent in all things and exult
in realizing that they are identical with you yourself?
Will they get together, speaking of you among themselves? Will they see
the Lord, the redeemer from Samsara?
karuNA jaladhI dAsharathI kamanIya suguNa. rAgA:
kEdAragauLa. tALA: cApu
P: karuNA jaladhI dAsharathI kamanIya suguNanidhI
A: taruNAruNa nibhacaraNa (a)sura mada harana
shrtajana sharaNad-bhUtaguNa
C1: manavini vinaka yOcana jEsitE nE vinanayyashrI
rAma O parama pAvana
tArakanAma suguNadhAma janaka tanayAvana
caturmukha janaka janaka
vacana su-paripAlanamu jEsina vanaja lOcana
sanakanuta mA dhanamu n_vE
2: sura muni varanuta sarasamutO nannu karunincitE
nIdu taNDri sommu veravaka
bOnEradu enduku vAdu hari gaNAdhipa paricarAgama
cara parAtpara taramu
gAdika caraNa bhakti vitarana mosaganu taruNamidi
shrIkara dharAdhipa
3: dhana madamuna nuNDu janulanu nEnu yAcana
sEyaga
lEnurA tyAgarAja vinuta ghrNAsAgara samIra tanaya
sEvita dhanadanuta sajjana manOhara ghanarava
svara
manasu cAlA vinadurA I tanavu nIdani vinuti jEseda
Meaning:P: O Ocean of Compassion! O Son of
King daSaratha! O Lovable Ocean of virtues!
A: 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 of wonderful qualities!
C1: O Lord SrI rAma!
I shall not agree if You keep pondering without listening to my appeal; O
Supremely Holy! O Lord whose name carries one across the Ocean of Worldly
Existence! O Abode of virtues! O Protector of sItA (daughter of King janaka)! O
Father of brahmA (four faced)! O Lotus Eyed who carried out well the word of
(His) father! O Lord praised by sage sanaka! You alone are our wealth.
C2. O Lord praised by
blessed bRhaspati (sage of celestials) (OR O Lord well praised by celestials
and sages)! If You nicely show mercy on me, Your ancestral property will not
happen to be spent; don’t be afraid; therefore, why this dispute? O Lord
who is attended by sugrIva (head of the multitude of monkeys)! O Lord
indwelling in the SAstras! O Supreme Lord! It is no longer possible for me;
This is opportune moment to bestow bountifully devotion to Your holy feet; O
Lord who causes prosperity! O Ruler of Earth (Or O Consort of bhU-dEvi)!
C3: O Lord praised by this tyAgarAja! I shall not beseech those people
who are arrogant about their wealth; O Ocean of Mercy! O Lord worshipped by
AnjanEya (son of Wind God)! O Lord praised by kubEra (one who bestows wealth)!
O Lord who steals the heart of virtuous people! O Lord whose voice is like
(majesty of) thunder of rain-cloud! My mind will not at all listen; I praise
You because this body is Yours.
(http://rasikas.org/wiki/karunajaladhi)
karuNa jUDavamma. rAgA: tODi. Adi tALA.
P: karuNa jUDavamma kamalavairi kalAdharuni komma
A: dharanu sariyu dorakani pancanada nagara nAyaki
dharmasamvardhani
C1: anEka jagadAdhArivi nIvanE madini nera
nammitiga nEmanEda vADanO yani
nImadi nencanE vaddanucu yAtani vEDudunE nAdupai
vinEcADi cAlunE nIdu dayaku nE
pAtruDaudune kuvalaya nayanE suvasana jaghanE
vidhunibha vadanE santatamu
2: madamuna teliyaka jEsina karmavidAri nIvani
nammitinE nI padAravinda yugala
bhakti nimmani dAna madigitinE nIku tOcadEmi udAri
nI dayanu dAcarAdu daridApu
lEkanu sadA moraliDa vinadA cevulu evaru dA
brOturika sadAshiva hitE mudana satatamu
3: parAshakti nAyokka cittamu dAmarAku nIru vidamu
tallaDilla rAdu anduna kEmi
phalamu shambarAri vairiki ardha sharIri purANa
puruSuDagu rAmuniki yA purArikini
nIku rAjadhari maccarAna vErEnca rAdu yanu mnu
tyAgarAju nika viDuva rAdu satatamu
karuNa jUDavayya. rAgA: sAranga. Adi tALA.
P: karuNa jUDavayya mAyayya kAvETi rangayya
A: parama puruSa vinu mApAli pennidhAnamA varada
nalugurilO vara mosagi karamiDi
C: cAradEsi kanulacE jElangu bhya naccarula tOnu
mari sad-bhaktulatO ylavArulatO
nIvu vara naivEdyamula nAragincu vELala hari
tyAgarAjuni karamiDi
karuNA samudra. rAgA: dEvagAndhAri. Adi tALA.
P: karuNA samudra nanu kAvavE shrI rAmabhadra
A: sharaNAgata hrccidra shamana nirjita nidra
C: nA pApamu nAtO nuNTE shrIpa nI birudu kEmi
bratuku
E pApula shApamO endu ki cAlamu tyAgarAjanuta
Meaning: O Moon born in the ocean of Solar dynasty! O Ocean of Mercy! O
Lord who has lakSmI as consort! O virtuous son of kausalyA! O Lord with a
lovable body! O Friend of Lord shiva! O Lotus Eyed! O Lord praised by this
tyAgarAja! Please protect me. Having heard a lot about all Your exploits in
protecting Your devotees earlier, I became dependent on Your holy feet; kindly
give me freedom from fear.
Word-by-word Meaning:
P:O Moon (candra) born in the ocean (kalazAbdhi) (literally milk ocean)
of Solar - munificient (Apta) to Lotus (kamala) (kamalApta) - dynasty (kula)!
O Ocean (samudra) of Mercy (karuNA)! O Lord (ayya), please protect
(kAvu) (kAvavayya) me (nannu).
A:O Lord who has lakSmI (kamalA) as consort (kaLatra)! O virtuous son
(suptra) of kausalyA! O Lord with a lovable (kamanIya) body (gAtra)! O Friend
(mitra) of Lord shiva – the enemy (ari) of cupid (kAma) (kAmAri)! O Moon
born in the ocean of Solar dynasty! O Ocean of Mercy! O Lord, please protect
me.
C: Having heard (vini) a lot (cAla) about all (ella) Your exploits in
protecting (brOcinadi) (brOcinadella) Your devotees (dAsula) earlier (munu),
O Lord (ayya)! I became (aitini) dependent (AshrituDu) on Your (nI)
holy feet (caraNa) (caraNAshrituDaitinayya);O Lord (ayya)! kindly
(kanikarambuna) give (ivvumu) me (nAku) freedom from fear (abhayamu)
(nAkabhayamivvumayya);
O Lotus (vanaja) Eyed (lOcana)! O Lord praised (nuta) by this
tyAgarAja! O Moon born in the ocean of Solar dynasty! O Ocean of Mercy! O Lord,
please protect me.
kAshiccedE goppAyEnu. rAgA: gauLipantu. Adi tALA.
P: kAshiccedE goppAyEnu rA kalilO rAjulaku
A: (hari) dAsulu sEvimparanucu prabhuvulu daya
mAniri paramencaka bOyiri
C1: rAjAngamu koraku nAlgu jAtula rakSaNa para
sukhamO rAjAsulai sanmArga merugaka parAku sEya ghanamO
2: A jnAnamu golice vipra varulakAnandamu galadO
tyAgarAja vinuta nI mAya gAni nIraja nayana sujanagha vimOcana
kaTTu jEsinAvu. rAgA: aThANA. Adi tALA.
P: kaTTu jEsinAvu rAma bandu
A: maTTu mitamu lEnaTTi dEvatA matamulalO jOra
badudAmantE
C: mA matamulanu lalATamuna pitAmahuDu vrAya
lEdanucu mari
mari kAma madamulaku hitavanucu niSkAma
tyAgarAjuku tOcu
koluvai yunnADE. rAgA: bhairavi. Adi tALA.
P: koluvai yunnADE kOdaNDapANi
A: toli karma managa jUtamu rArE tOyajAri rOhini
gUDina rIti
C: manasu ranjilla surasatulu yanimAdalu koluva
vEyivannE
kanaka shalAkanu gEru sIta kAntatOnu tyAgarAja
vinutuDu
In the kriti ‘koluvaiyunnADE’ – rAga bhairavi,
tyAgarAja calls on the devotees to look at the Court held by shri rAma.
Meaning:Lord kOdaNDa pANi is holding court (along with sIta) similar to
the conjunction of moon and rOhiNi (star); come, let us behold them so that our
past actions (contolling our destiny) could be overcome. to the exultation of
the mind, as the celestial damsels and the eight-fold siddhis – aNimA and
others extol Him, the Lord kOdaNDa pAni - praised by this tyAgarAja - along
with His Consort sItA – One who looks as if ridiculing a thousand hued
golden climber - is holding Court.
Word-by-word Meaning:
P:Behold! Lord kOdaNDa pANi - the wielder (pANi) (literally hand) of
bow (kOdaNDa) is (unnADE) holding Court (koluvu) (koluvaiyunnADE)!
A:Lord kOdaNDa pANi is holding court (along with sIta) similar (rIti)
to the conjunction (gUDina) of moon – the enemy (ari) of lotus (tOyaja)
(tOyajAri) and rOhiNi – the star;
come (rArE), let us behold (jUtAmu) them so that our past (toli)
actions (contolling our destiny) (karmamu) could be overcome (aNaga)
(karmamaNaga).
C:To the exultation (raJjilla) of the mind (manasu), as the celestial
(sura) damsels (satulu) and the eight-fold siddhis – aNimA and others
(Adulu) (aNimAdulu) extol (koluva) Him,
The Lord kOdaNDa pAni - praised (nutuDu) by this tyAgarAja - along with
(tOnu) His Consort (kAnta) sItA – One who looks as if ridiculing (gEru) a
thousand (vEyi) hued (vanne) golden (kanaka) climber (zalAkanu) (literally
twig) - is holding Court.
koluvai yunnADE. rAgA: dEvagAndhAri. Adi tALA.
P: koluvai yunnADE kOdaNDapANi
A: salalita matulai sAreku shIlulai valacucu kOri
vacci sEvimparE
C1: janakaja bharatAdulatO manci naivEdyambulu
canuvuna
vEDuka nAraginci mErupukOTla gEru kanaka paTamu
sommulanu
dharinci vEdOktamaina sanaka vacanamulacE tOSinci
yAshritula pOSinci
2: varamagu vAsanulu parimaLimpa sannidhilO
velugucu suravara
satalu bAganaTimpa nadigAka parAshara nArada
munilella nutimpa
ententO nenaruna surapati vAgIshulu sEvimpa mEnu
palukarimpa
3: uDuraja mukhuDu shESa sayyapaini celanga gani
puDamikumAri
sugandhamu buyya nammina vAralakE kaDakaNTini
kOrina varamiyya
tyAgarAja nenaruna yaDagaDugu maDapula nandIya
shrI rAmayya
In the kriti ‘kolvaiyunnADE’ tyAgarAja describes the Court
of Lord where he, as a servant, offers betel (leaves) rolls.
P:Behold, the wielder of kOdaNDa is holding Court!
A:Behold, the Lord kOdaNDapANi is holding Court! please come desiring
(Him) lovingly and worship Him always being gentle minded and of virtuous
conduct.
C1:Behold, the Lord kOdanDapAni is holding Court having partaken the
nice food offerings lovingly and sportingly along with sIta, bharata and
others, wearing golden (hued) garments and ornaments rivalling crores of
lighting, being pleased with the words, as defined in the vEdas, uttered by
sage sanaka (and others), and nurturing those dependent on Him.
C2:Behold, the Lord kOdanDapAni is holding Court as the celestial
dancing girls, shining with fine wafting scents, dance nicely in His presence,
further, parAzara, nArada and all other sages extol Him, Indra, brahmA and
others worship Him with great love, and my body feeling horripilation.
C3:Behold, the Lord shri rAma – the kOdanDapAni is holding Court
as sIta applies fragrant sandal paste beholding the Lord resplendently shining
on the couch of shesha, bestowing the desired boons, by His side glances, to
those who believe in Him, and as this tyAgarAja lovingly presents rolls of
betel leaves to Him at every
step.
Word-by-word Meaning:
P: Behold, the wielder (pANi) of kOdaNDa is holding Court (koluvu)
(koluvaiyunnADE)!
A: Behold, the Lord kOdaNDapANi is holding Court! please come (vacci) desiring
(kOri) (Him) lovingly (valacucu) and worship (sEvimparE) Him always (sAreku)
being gentle (salalita) minded (matulu) (matulai) and of virtuous conduct
(zIlulai).
C1:Behold, the Lord kOdanDapAni is holding Court – having
partaken (AragiJci) the nice (maJci) 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 (kOtla) of lighting (merupu),
being pleased (tOSiJci) with the words (vacanamulacE), as defined
(uktamaina) in the vEdas (vEdOktamaina), uttered by sage sanaka (and others),
and nurturing (pOSiJci) those dependent (Ashritula) (tOSiJciyAshritula) on Him.
C2:Behold, the Lord kOdanDapAni is holding Court as –the
celestial (sura) dancing (vAra) girls (satulu), shining (velugucu) with fine
(varamagu) wafting (parimaLimpa) scents (vAsanalu), dance (naTimpanu) nicely (bAga) in His presence
(sannidhilO), further (adigAka) (naTimpanadigAka), parAzara, nArada and all
(ella) other sages (munulu)
(munulella) extol (nutimpa) Him,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 my body (mEnu) feeling horripilation (pulakarimpa).
C3:Behold, the Lord (ayya) shri rAma (rAmayya) – the kOdanDapAni
is holding Court –as sIta -
daughter (kumAri) of Earth (puDami) - applies (puyya) fragrant sandal paste
(su-gandhamu) beholding (gani) the Lord – the Moon – Lord (rAja) of
stars (uDu) (uDurAja) - faced
(mukhuDu) - resplendently shining (celaGgaga) on the couch (zayyapaini) of
shesha,
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)
(nenarunayaDugaDuguku).
koluvamare gadA. rAgA: tODi. Adi tALA.
P: koluvamare gadA kOdaNDapANi
A: naluvaku balukula celiyaku rukmiNiki lalitaku
sItaku lakSmaNuni karudaina
C1: vEkuvajAmuna velayucu tambUra jEkoni guNamula
jeluvonda bADacu
shrIkarunikAshrita cintAmaNuniki nAkalidIra
pAlAragimpanu jEsE
2: vinavayya sariprodduvELa nAthuniki canuvuna
pannITa snAnamu gAvinci
ghanuniki divya bhOjanamunu beTTi kammani mosangucu
maravaka sEvincEDu
3: bhAgavatulu gUDi bAguga ghananaya rAgamulacE
dIpArAdhana monarinci
vEgamE shrI hari virulapai pavvaLinci jOkoTTi
tyAgarAju sumukhuni lEpEdu
Meaning:Listen
O Folks! Service of the Lord kodaNDa pANi - one who causes prosperity, who is
like a cintAmaNi to those dependent on Him and who is well-disposed to this
tyAgarAja - which is rare to be attained by brahmA, sarasvati (Goddess of
speech), rukmaNi, pArvati and even for sItA and lakSmaNa, has indeed been
granted to me!
The service of –
(1) early in the morning, shining with tambura in the hand and singing
melodiously the glory of the Lord and offering milk to Him to the satiation of
His thirst;
(2) bathing the Lord in rose water with love at the appropriate time of morning
(before dawn – uSat-kAla), feeding Him with sanctified food and, without
forgetting, offering sweet and fragrant betel leaves; and
(3) in the night, the bhAgavatas offering Arati to the Lord to the
accompaniment of important and graceful rAgas and singing lullaby so that the
Lord shri hari could lie down to sleep quickly on the bed of flowers and, then
(again early in the morning) awakening the Lord -
has been granted to me.
Word-by-word
Meaning:
P:
Service (koluvu) of the Lord kodaNDa pANi has indeed (gadA) been granted
(amare) (koluvamare) to me!
A:
Service of the Lord kodaNDa pANi –
which is rare (arudaina) to be attained by brahmA (nalavaku), sarasvati –
Goddess (celiyuku) (literally woman) of speech (palukula), rukmaNi (rukmaNiki),
pArvati (lalitaku) and even for sItA (sItaku) and lakSmaNa (lakSmaNuniki)
(lakSmaNunikarudaina),
has indeed been granted to me!
C1:
Service to the Lord kodaNDa pANi has indeed been granted to me – the
service which is performed (jEseDu)
in offering (Aragimpanu) milk (pAlu) (pAlArakimpunu) to the Lord, who causes
prosperity (shrikara) (shrikaruniki) and who is like a cintAmaNi
(cintAmaNuniki) to those dependent (Ashrita) (shrikarunikAshrita) on Him, to
the satiation (tIra) of His thirst (Akali) (literally hunger), all the while
shining (valayucu) with tambura in the hand (cEkoni) early morning (before
dawn) (vEkuva jAmuna) and
singing (pADucu) melodiously (celuvonda) (literally beautifully) the glory
(guNamula) of the Lord.
C2:
Listen O Folks (vinavayya)! Service to the Lord kOdaNDa pANi has indeed been
granted to me – the service of worshipping (sEviJceDu) Him by
bathing (snAnamu gAviJci) the Lord (nAthuniki) in rose water (pannITa) with
love (canuvana) at the appropriate (sari) time (vELa) of morning (proddu)
(before dawn – uSat-kAla),
feeding (beTTi) the Lord (ghanuniki) with sanctified (divya) food (bhOjanamu)
and,
without forgetting (maravaka), offering (osagucu) sweet and fragrant (kammani)
betel leaves (viDamu) (viDamoGgucu) to Him.
C3:
Service to the Lord kodaNDa pANi has indeed been granted to me – the
service wherein the bhAgavatas (bhAgavatulu)
offer (onariJci) Arati (dIpa ArAdhanamu) (dIpArAdhanamonariJci) (literally
camphor lamp worship) to the Lord nicely (bAguga) to the accompaniment of
important (ghana) and graceful (naya) rAgas (rAgamulacE) and
singing lullaby (jOgoTTi) so that the Lord shri hari could lie down to sleep
(pavvaLiJca) quickly (vEgamE) on the bed of flowers (virulapai) and, then
(early in the morning) awakening (lEpeDu) the Lord who is well-disposed
(sumukhuni) to this tyAgarAja (tyAgarAju).
koniyADEDu. rAgA: kOkiladhvani. Adi tALA.
P: koniyADEDu nAyeDa daya velaku goniyADEDavu sumi
rAma ninu
A: anyAyamu nI sogasunu gani pongaDucu antarangamuna
nati prEmatO ninu
C: vinta vinta matamulatO jOrabaDi veta jendaga
lEDanu nI manasuna
kinta delisi tyAgarAjanuta yevELanu nI shubha
caritamunu
kOri sEvimparArE. rAgA: kharaharapriyA. Adi tALA
P: kOri sEvimparArE kOrka lIDEra
A: shrI ramaNI karamau kOvUri sundaramUrtini
C: suralu veyi vannE bangAru virulacE pUjincaga
bhUsuralu
sanakAdi mauni varulu nutimpa sirulittunani
koluvai yuNDu shrI
saundarya nAyikAvaruni shrI tyAgarAja varaduni
paramAtmuni haruni
kOri vaccitinayya. RAgA: bilahari. Adi tALA.
P: kOri vccitinayya kOdaNDapANi ninunE
A: suravinuta entO sundaramUrti vatanucu
C1: cittamunaku nI krpa vittamanucu cAla
2: mENDu guNamulacE niNDu konnAvaTanucu
3: rAjAdhi rAja tyAgarAjanuta carita
kOTi nAdalu. rAga: tODi. Adi tALA
P: kOTi nA dalu dhanuSkOTilO nuNDaga yETiki
tirigEdavE O manasA
A: sUTiga shyAmasundara mUrtini mATi mATiki jUcE
mahArAjulaku
C: ganga nUpurambunanu janincanu rangani kAvEri
gani rAjillanu
pongucu shrI raghunAthuni prEmatO bogaDE tyAgarAju
manavi vinavE
krpa jUcuTaku. rAgA: chAyAtarangiNi. Adi tALA.
P: krpa jUcuTaku vELarA rAma
A: aparAdhamula nOrva vashamA yana bOkavE
sarivAralalO
C: paramArthamau mArga merugaru prabhuvulella nIca
sEvakulura
paralOka bhayamanta gAnaru tyAgarAja hrt-sadana
Krishna mAkEmi. rAgA: punnAgavarALi. tripuTa tALA.
P: Krishna mAkEmi dOva baluku kIrti galgu dEvadEva
bAla
C1: sarike ravikelella bOyE verri kaliki lOrva
vAyE shrI
2: sarivArilO siggu pOyEnIru jAnulapai dAganAyE
bAla
3: sarvamu nE nanukonna nIdu sAmartyamu jUpu cinna
bAla
4: bAyalEni mammu nIvu E upAyamaina delpi brOvu
5: mAtO jEraga inta bAdha galge maratuma ika
prANanAtha bAla
6: indu kanucu talli sAkeno lEka E pApula kaNDlu
tAkeno bAla
7: rAkendu mukha dayarAda tyAgarAjArcita brOvada
bAla
BalaKrishna mAkEmi. rAgA: punnAgavarALi. tripuTa
tALA. [BMK Version]
P: BalaKrishna mAkEmi dOva baluku kIrti galgulu
dEvadEva bAla
C1: sarike ravikelella bOyE verri kaliki meru gAyE
2: sarivArilO siggu pOyEnIru jAnulapai dAganAyE
bAla
3: sarvamu nE nanukonna nIdu sAmartyamu jUpu cinna
bAla
4: bAyalEni mammu nIvu E upAyamaina delpi brOvu
5: mAtO jEraga inta bAdha galge maratuma ika
prANanAtha bAla
6: indu kanucu talli sAkeno lEka E pApula kaNDlu
tAkeno bAla
7: rAkendu mukha dayarAda tyAgarAjArcita brOvada
bAla
krtapuri kSEtra. rAgA: malayanAruta. Adi tALA.
P: krtapuri kSEtra girIsha sabEsha gItanAda
susvara mipuDu telparAdA
A: shruti rAgAlaya sukSma tAra vibhAga sundarAnga
sakala shObhita tEjOmaya
C: tAra tamyamulEka ekkuva dayatO taruNamidE rArA
tAmasamu sEyaka
dhIra varANana divya kuNDaladhara dikku nIvani
tyAgarAju sEvincina
kSEtra pAlaka. rAgA: bilahari. Adi tALA.
P: kSEtra pAlaka kSEma mosanga inta tAmasamElarA
shiva
A: kSEtramuga dharmarAju madamaNIici shrI
praNatArthihara pAlincitivi
C: sAdhu satya vrta sucaritra shubhakara sundara
mUrti shuka sannutavada
vAdusEyaka shrIvara sura vandita tyAgarAja vinuta
pada
kSINamai tiruga. rAgA: mukhAri. Adi tALA.
P: kSINamai tiruga janmincu siddhi mAnurA O manasA
A: gIrvANa nATakAlankAra vEda purANa yagjnya japa
tapAdula phalamulu
C: Edi jEsina jagannAthuDu shiramuna hrdyamuna
vahinci
padilamaina satpadamu nosange bATa tyAgarAja
vinutuni bhajana rA
In the kriti ‘kSINamai tiruga’ – rAga mukhAri, shri tyAgarAja
exhorts his mind to resort to chanting of name of Lord avoid the
temptation of siddhis.
Meaning: O My Mind! Refrain from the eight-fold siddhi which makes one
to be born again due to withering away of the body, the knowledge of music,
drama, ornamentation, vEda, purANa, and the fruits of sacrificial obliations,
chanting of names and penances etc. The path that confers eternal state of
liberation is to chant the names of the Lord of the Universe by seating Him in
one’s intellect and heart while performing any activity.
Word-by-word Meaning:
P: O My Mind (manasA)! Refrain from (mAnurA) the (eight-fold) siddhi
which make one take birth (janmiJcu) again (tiruga) by withering away
(kSINamai) (of the body).
A:O My Mind! Refrain from the (eight-fold) siddhi which make one take
birth again by withering away of - the fruits (phalamulu) of (knowledge of)
music (gIrvAna), drama (nATaka), ornamentation (alaMkAra) (nATakAlaMkAra),
vEda, purANa and (fruits of) sacrifices (yajna), repetition of mantras (japa),
penances (tapa) etc (Adula) (tapAdula).
C: The path (bATa) that confers (osaMgE) the eternal (padilamaina)
state of liberation (satpadamulu) (satpadamulosaMgE) is, o seat (vahiJci)
(literally carry) the Lord (nAtha) of the Universe (jagat) (jagannAthuDu) in
one’s intellect (ziramuna) and heart (hRdayamuna) while performing
(jEsina) any activity (edi), and chanting the names (bhajanarA) of the Lord
well-praised (vinuta) (vinutuni) of this tyAgaraja; O My Mind! Refrain from the
(eight-fold) siddhi which make one take birth again by withering away of the
body.
kSIra sAgara shayana. rAgA: dEvagAndhAri. Adi
tALA.
P: kSIra sAgara shayana nannu cintala beTTa valEnA
rAma
A: vAraNa rAjunu brOvanu vEgamE vaccinadi
vinnAnurA rAma
C: nArImaNiki jIra liccinadi nADE nE vinnAnurA
dhIruDau rAmadAsuni bandhamu dIrcinadi vinnAnurA
nIrajAkSikai nIradhi dATina nI kIrtini vinnAnurA
tArakanAma tyAgarAjanuta dayatO nElukOra rAma
Meaning: 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) ayatOnElukOrA); O Lord reclining in the
Ocean of Milk! O Lord rAma! Should You keep me in distress?
kSIra sAgara vihAra. rAgA: Anandabhairavi. jhampa
tALA.
P: kSIra sAgara vihAra aparimita ghOra pAdaka
vidAra krUra jana gaNa vidAra nigama sancAra sundara sharIra
C1: sata maghAhita vibhanga shrI rAma shamana ripu
sannutAnga shrita mAnavAntaranga janakajA shrngAra jalaja bhrnga
2: rAjAdi rAja vESa shrI rAma ramaNIya kara
subhUSa rAjanuta lalita bhAsa shrI tyAgarAdi bhakta pOSa
kula birudunu. rAgA: dEvamanOhari. rUpaka tALA.
P: kula birudunu brOcukommu rammu
A: ilagala bhUdEva surAdula kAdhAruDagu nI
C: nigamAgamacAra nIku nitya mangaLamu galgu
vAgasEyaku rAma vandita tyAgarAja
kuvalayadaLa nayana. rAgA: nATakuranji. Adi tALA.
P: kuvalayadaLa nayana brOvavE kunda kuDmala
radana
C1: mamata minci nIdu paini marulu konna nE
nendubOdu
2: kamanIyAnanamunu dalacucu karagi nilva jUDa
vETi guNamu
3: manasu delisi nIvu nannu maraci marava
naTlunnAvu
4: mahilO kali bhayamO rAvu mahimalEni dEvama nIvu
5: dEva shirOmaNi nI vanucunu EvELa madini
bADucuNTi
6: anya matamu leruga shrI rAjanya bhajana jEsiti
maDi karaga
7: nEnu bhuvini mAni nIvu guNa hInuDanucu pEru
rAdO yani
8: buddhi mosagi tyAgarAjuni vadda nilici
pUjAgOnumu bAga
lakSaNamulu. rAgA: shuddhasAvEri. Adi tALA.
P: lakSaNamulu gala shrI rAmuniki pradakSiNa
monarintumu rArE
A: kukSiNi brahmANDamu lunnavaTa vi-cakSuNuDaTa
dIkSa guruDaTa shubha
C: lakSmaNa lakSyamu gala shrutulaku
pratyakSambaunaTa akSarasthulaina
bhajana parulakE antaranguDaunaTa shiSabaDi
sabhanu meppincu bhakta
rakSakuDaunaTa sAkSiyai vElayu tyAgarAja
pakSakuDaunaTa muppadi reNDu
lAli guNashAli. rAgA: kEdAragauLa. jhampa tALA.
P: lAli guNashAli vanamAli su-hrdayana lAli
mrdutara hamsatUlika shayana lAli lAlayya lAli
C1: ina vamshamandu janiyuncina ghanAbha
kanakamaya cEla dinakara kOTi
shObha vanaja nayana krUra varadAbja nAbha
sanakAdi nuta sakala sadbhakta sulabha
2: karakalita sharacApa khara shirOharaNa
aruNAbjanibha caraNa asura mada haraNa
puravairi vinuta sampUrNa shashi vadana
karuNArasAkSa gata kAmamu nI sharaNa
3: puDami varada nAdu pUja gaikonumA kAdu
mammuvariNTa kalugu shrIkaramA
kaDakaNTi cUpu nIkadi cAla ghanamA eDabAyajAla
nannElu kuladhanamA
4: kOTi sUrya prabhala gEru maNTapamu cATuga
nalankarincinadi nelakonumu
sATi dorakani sAdhu janavandya vIDEmu mATi mATiki
nosangi maravaka golutumu
5: andu madhyambunanu aparanjitOnu sundarambhaina
mancamu vEsinanu
andupai jAjulanu amaraparicAnu andamau nI
pAdayugamu beTTEnu
6: asamAna shUra muktAvalulu maraya asamAna giri madhya
kusumamulu guriya
bisarUha bhavAdi sura brndakOTlaraya asalaina
birudu liDi Acadanu sadaya
7: bhAgavata sevalO baDaliyunnAvu rAga virahita
nannu maravanga bOyEvu bAgiana
janakaja bhAgyamA nIvu tyAgarAjuni niNDu daya cEsi
brOvu
lAli lAlayya. rAgA: kEdAragauLa. jhampa tALA.
P: lAli lAlayya lAli
A: lAli guNashAli vanamAli su-hrdayana lAli
mrdutara hamsatUlikA shayana
C1: ina vamSamandu janayincina ghanAbha kanakamaya
cEla dinakara kOTi
shObha vanaja nayana akura varada ajanabha
sanakAdinuta sakala sadbhakta sulabha
2: kara kalita sharacApa khara shirO-haraNa
aruNAbja nibha caraNa asura mada
haraNa puravairi vinuta sampUrNa shashi vadana
karuNa rakSaka gata kAma muni sharaNa
3: puDami varada nadu pUja kaikonumA kaDu
mammuvAriNTa kalugu shrIkaramA
kaDakaNTi cUpu nIkadi cAla ghanamA eDabAya jAla
nanElu kula dhanamA
4: kOTi sUrya prabhagEru maNTapamu cADuga
nalankarincinadi nelakonumu
sATi dorakani sAdhu jana vandya vidamu mATi mATiki
osagi maravaka gOlutunu
5: andu madhyambunanu aparanjitOnu sundarambaina mancamu
vEsinanu
andupai jAjulanu amara paricinAnu andamau nIpAda
yugamu baTTEdanu
6: asamAna shUra muktAvalulu meraya asamAna giri
madhya kusumamulu
guriya visaruha bhavAdi sura vrnda kOTula raya
asalaina biruduliDi yUcedanu sadaya
7: bhAgavata sEvalO baDaliyunnAvu rAga virahita
nanu maravaka boyyedavu
bAgaina janakajA bhAgyamA nIvu tyAgarAjuni niNDu
daya cEsi brOvu
lAli lAliyani. rAgA: harikAmbhOji. Adi tALA.
P: lAli lAliyani yucEdarA vanamAli mAlinitO
jUcEdarA
C1: dEva dEvayani pilicEdarA mahAnubhAva bhAvamuna
dalacEdarA
2: rAma rAmayani balikEdarA niSkAma kAmaripunuta
rArA
3: kOri kOri ninu kolicEdarA mayadAri
sad-bhajanErA
4: rAja rAjyani pogaDEdarA tyAgarAja rAjayani
mrokkEdarA
lAli yugavE. rAgA: nIlAmbari. rUpaka tALA.
P: lAli yugavE mApli deivamA
A: lAli yugavE nanugAli diNDi pAnpumani
C1: nammina vEDukamIra tammula tOnu kammani
viDamosagu A janakAtmaja tOnu
2: bomma dEvara taNDri bhUmi shUla tODanu
sammatamuna tyAgarAju sannuti sEyaga
Meaning: 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 along with (tODanu) the kings –
lords (Izulu) of earth (bhUmi) (bhUmIzula).
lalitE shrI. rAgA: bhairavi. Adi tALA.
P: lalitE shrI pravrddhE shrImati lAvaNya
nidhimati
A: telivini vardhillu shrI tapastIrthapura nagara
nilayE
C1: teliyani bAluDa gAdA amba telivi nI sommu gAdA
calamu sEya mariyAdA callani mATalu balka rAdA
2: brOcu vArilanu lEka jUci jUDaka parAkA I
sujanula vEDaga lEka nE dAsuDa nIvE gati gAka
3: kanna talli shubha vadanE mIyanna dayaku
pAtruDanE tinnaga sharaNu joccitinE tyAgarAja mAnasa sadanE
lAvaNya rAma. rAgA: pUrNaSaDjam. rUpaka tALA.
P: lAvaNya rAma kannulAra jUDavE ati
A: shrI vanita citta kumuda sItakara shatAnanyaja
C: nI manasu nI sogasu nI dinusu vErE tAmasa mATa
deivamEla tyAgarAjanuta divya
lEkanA ninnu. rAgA: asAvEri. Adi tALA.
P: lEkanA ninnu juTTukonnAru Eka hrdayulai
nityAnandamu
A: shrIkara karuNAsAgara mirUpama cinmaya shrta
cintAmaNi nIyeDA
C1: saundaryamulalO sukhamu sItammuku saumitriki
kanula jADala sukham
2: sundara mukhamuna sukhamu bharatuniki sujnAna
rUpamunasukhamu ripughnuniki
3: caraNa yugamunandu sukhamAnjanEyEyuniki
varaguNa tyAgarAja varada nandamu
lEmidelpa pedda. rAgA: navanIta /pAvani. Adi tALA.
P: lEmidelpa pedda levaru lErO
A: A mahimalella mAni I mahilO buTTirO
C: nI rUpamuna bUni manasu nirmalulai yuNDa lEdA
dharAdharAbha sharIra tyAgarAja vinuta
lilAgAnu jUcu. rAgA: divyamaNi / dunbubi. Adi
tALA.
P: lAlAganu jUcu guNashIlula nApAla galga jEsi
pAlimpumayya
A: pAlumAlina pAmarulanella paramAtma I lOkamulanu
C: nara kinnara kimpuruSa sura nirjara rAja
shivAdi ramApatula
taru bhUdharaNE-kAndamula shrI tyAgarAjanuta shrI
rAma nI
lOkavana catura. RAgA: bEgaDa. Adi tALA.
P: lOkAvana catura pAhi mAm
A: sAkEtAdhipa sarasa gunApramEya sarasijAsana
sanandana vanditAnghra yuga pada nirjita muni
shApa
C1: rAkAbja mukha parAkA cEntaku rAka tanakOrva
taramA pAkAri vinuta
nI kAsinciti gAka nE nanya mencanu nIdu vADanayya
rAmayya
2: nIlAkriti gala nI lAvaNyamu nIlAgani
kanupimpavE bAlArkAbha
sucEla vrta nannElukona manasu rAdika tALa jAla
nyAyamA rAma
3: cEpAdiga padi rUpAlanu konu cApAlankrta sundara
avanIpAd-bhutamagu
nI pAdamE gati shrIpatE varada pAlita tyAgarAja
sArva bhaumAkhila
Meaning: 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
figure is; You would not condescend to govern me; I am unable to bear any more!
is it justified? Your wonderful feet are my refuge; Please protect me too.
Word-by-word Meaning :
P: O Expert (catura) in protecting (avana)
the Worlds (lOka) (lOkAvana)! 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 (nIla) 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.
mA jAnaki. rAgA: kAmbhOji. dEshAdi tALA.
P: mA jAnaki ceTTa baTTaga maharAja vaitivi
A: rAja rAjavara rAjIvAkSa vinu rAvaNAdiyani
rAjillu kIrtiyu
C: kAnakEgi yAjnA mIraka mAyAkara munici shikhi
centanE yuNDi dAnavuni
ventanE cani yashOkatani mUlanuNDi vAni mATalaku
gOpaginci kaNTa vidhiyincakanE
yuNDi shrI nAyaka yashamu nIkE kalgajEya lEdA
tyAgarAja paripAla
Meaning: O King of Kings! O Beautiful Lotus Eyed! O spouse of lakSmI! O
protector of this tyAgarAja! Listen. You became a great King and attained great
fame as the vanquisher of rAvaNa because you grabbed the hand of our Mother
jAnaki.
She came along with you to the forest; without disobeying your command,
donned shadow form and remained
with Fire-God in Her true form; went along with rAvaNa in shadow form; remained
there at LaGka under the azOka tree; she was not enraged by his words and thus
did not reduce him to ashes by her eyes; thus, she brought great fame to you
alone.
Word-by-word Meaning:
P:You became (aitivi) a great King (maharAjavu) (maharAjuvaitivi)
because you grabbed (baTTaga) the hand (cETTa) of our (mA) Mother jAnaki!
A:O King of Kings (rAja rAja)! O Beautiful (vara) Lotus (rAjIva) Eyed
(akSa) (rAjIvAkSa)! Listen (vinu); The great fame (kIrtiyu) which you pride
(rAjillu) that (ani) you are the vanquisher (ari) (literally enemy) of rAvaNa
(rAvaNAariyani) is because you grabbed the hand of our (mA) Mother jAnaki.
C:Having come (Egi) along with you to the forest (kAnaku), without disobeying
(mIraka) your command (Ajna)
(kAnakEgiyAjna), donning
(unici) shadow (mAya) form (AkAramunu) (mAyAkAramunici) and remaining
(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), remaining (uNDi) at LaGka under (mUlanu) (literally at the
root) (mUlanuNDi) the azOka (caniyazOka) tree (taru), without being enraged (kOpagiJci) by his
(vAni) words (mAtalaku) and thus
not reducing him to ashes (vadhiyiJcakanE uNDi) (literally not slaying)
(vadhiyiJcakanEyuNDi) by her eyes (kaNTa),
O spouse (nAyaka) of lakSmI (shri)! O protector (paripAla) of this
tyAgarAja! thereby did She not (lEdA) bring (galga jEya) great fame (yazamu) to
you alone (nIkE)? You became a great King because you grabbed the hand of our
Mother jAnaki!
mA kulamuna. rAgA: suraTi. tripuTa tALA.
P: mA kulamuna-kihapara mosagina nIku mangaLam
shubha mangaLam
A: mA kula brOcina madana janaka nIku mangaLam
shubha mangaLam
C1: matagaja gamana mAnita sadguNa nIku mangaLam
shubha mangaLam
2: mada mOha rahita manjuLa rUpa dhara nIku
mangaLam shubha mangaLam
3: manasija vairi mAnasa sadana nIku mangaLam
shubha mangaLam
4: manavini vini mammElu konna nIku mangaLam
shubha mangaLam
5: manasuna nelakonna Krishna nIku mangaLam shubha
mangaLam
6: mA manOhara pAlita tyAgarAja mangaLam shubha
mangaLam
mA rAmacandruniki. RAgA: kEdAragauLa. Adi tALA.
P: mA rAmacandruniki jaya mangaLam ghOra bhava
nIra nidhi tArakuniki mangaLam
C1: mAruni kanna rAjakumAruniki mangaLam mAkulEni
hariki mummAru jayamangaLam
2: bAhulEyAptuniki subAhu vairiki mangaLam bAhuja shUruDAjAnu
bAhuniki mangaLam
3: brndAvana sthiramauni rAjArcituniki mangaLam
rAjadharuDagu tyAgarAja nutuniki mangaLam
madilOna yOcana. rAgA: kOlAhala. DEshAdi tALA.
P: madilOna yOcana buTTalEdA maharAja rAjEshvar
A: padi vESamulalO rAma vESamu bahu bAganucu gOru
nannu brOva
C: iTTi vELa nIdu mattu jUpamani illalu nItO
muccaTADaDO
nAraTTu nI manasu keTTu tOcenO rakSincuTaku
tyAgarAjanuta
mahima dakkincukOvayya. rAgA: riSabhapriyA. di
tAL.
P: mahima daccincukOvayya mahini satya svarUpuDanu
mahArAja rAjEshvarA nI
A: vihita mArga bhaktulugA mahAtmulu velayaga
vinalEdA svakIyamagu
C: paniki rAni panulu nADanucu shrI tyAgarAjanuta
tappu lencaku
Meaning: 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?
mahita pravrddha. rAgA: kAmbhOji. cApu tALA.
P: mahita pravrddha shrImati guha gaNapati janani
A: pAhi vadana sudhAkarE shrIkarE pAhi suguNa
ratnAkarE
C1: dEhi caraNa bhaktmakhila dEhini sadA phaladE
himagiri tanayE vaidEhipa sahOdari
2: vAhinIsha sannutE navAhi bhISa vallabhE bhavAhi
nIlakaNThI simha vAhini janani
3: pArtha sannutapriyE padArtha puNyadUrE
kAmitArtha phaladE shrI tapastIrthapura nivAsini
4: rAja shEkharAtma bhuvi rAja rAja sannutE sarOja
daLa nibhAkSi tyAgarAja bhAgya dAyaki
mAkElarA vicAramu. rAgA: ravicandrikA. dEshAdi
tALA.
P: mAkElarA vicAramu maruganna shrI rAmacandrA
A: sAkEta rAjakumArA sadbhakta mandAra shrIkarA
C: jata gUrci nTaka sUtramunu jagamella meccaga karamuna
niDi
gati tappaka yAdincEdavu summi nata tyAgarAja
giriSha vinuta
mAmava raghurAma. rAgA: sAranga. rUpaka tALA.
P: mAmava raghurAma marakatamaNI shyAma
A: pAmarajana bhIma pAlita sUtramA
C1: duritambulu bOdu-dunuma manasu rAdu
2: kalashambudhi lOna karuNa karagi bbOyenA
3: vinu mari samaramuna vidhi sharamu virigenA
4: kala satyamu suguNa kAnanamuna nelcinA
5: divya narApa ghana daivatvamu bOyenA
6: rAjAdhipa tyAgarA vinuta bAga
mAmava satatam. rAgA: jagamnOhini. Adi tALA.
P: mAmava satatam raghunAthA.
A: shrImadi nAnvaya candra shritajana shubha
phalada suguNasAndra
C: bhakti rahita shAstra vidatidUra pankaja daLa
nayana nrpa
kumAra shakti tanaya hrdAlaya raghuvIra shAnta
nirvikAra
yukta vacana kanakAcala dhIra uragashayana
munijana parivAra
tyakta kAma mOha mada gambhIra tyAgarAja ripu
jalada samIra
mAnamu lEdA. rAgA: hamIrkalyANi. Adi tALA.
P: mAnamu lEdA tanavADana-yabhimAnamu lEdA
A: kAnamura nIvale nirmOhini gAnaruci deliyu
kushalava janaka
C: nI samukhamuna ravi tanayuDu ninu bAsalu balkaga
rOsamutO
simhAsana dhIpti jEsina nIku dAsuDaina tyAgarAja
karArcita
Have you lost all sense of shame and honor? Or else have you no
affection or love for your own people? Are you not the Parent of Lava and Kusha
who revel profoundly in music and enjoy the melody? We have nowhere come across
anyone who has lost all sense of consideration for others like you. When
Sugreeva the son of the Sun flattered you and praised your valor, with
determination you caused him to ascend the throne of Kishkinda. Yet when
Tyaagaraaja worships you constantly with dedication, you seem to have no love
lost for him! Why this inexplicable bias?
manasA eTulOrtunE. rAgA: malayamAruta. rUpaka
tALA.
P: manasA eTulOrtunE nA manavini cEkonavE
A: dinakara kula bhUSaNi dInuDavai bhajana cEsi
dinamu gaDupu manina nIvu vinavadEla guNavihIna
C: kalilO rAjasa tAmasa guNamula galavAri celimi
galasi melasi tiruguchu mari kAlamu gaDapaka nE
sulabhamugA kaDatEranu sUcanalanu teliya jEyu
ilanu tyAgarAja mATa vinavadEla guNavihIna
In the kriti ‘manasA eTulOrtunE’ – rAga
malayamArutaM, shri tyAgarAja exhorts his mind to chant names of Lord.
Meaning:O My Mind! How shall I tolerate? Accept my plea.Why is it that
you wouldn’t listen even when exhorted to spend the days, becoming
humble, by chanting the names of the Lord shri rAma - the adornment of the
solar dynasty? O My Mind bereft of virtues!Why is it that You don’t
listen to the words of this tyAgraja who intimates you suggestions for easily
being redeemed in this Earth in the kali yuga, instead of wandering by mixing
and mingling in the company of those who possess the qualities of passion and
ignorance and thus wasting time? O My Mind bereft of virtues!
Word-by-word Meaning:
P:O My Mind (manasA)! How (eTula) shall I tolerate (OrtunE) (eTulOrtunE)?
Accept (cEkonavE) my plea (manavi).
A:Why is it that (adEla) you (nIvu) wouldn’t listen (vinavu)
(vinavadEla) even when exhorted (anina) to –spend (gaDupumu)
(gaDupamanina) the days (dinamu), becoming humble (dInuDavai), by chanting
(bhajana jEsi) the names of the Lord - the adornment (bhUSuNuni) of the solar
(dinakara) dynasty (kula)? O My Mind bereft (vihIna) of virtues (guNa)! how
shall I tolerate? accept my plea.
C:Why is it that (adEla) You don’t listen (vinavu) (vinavadEla) to
the words (mATa) of this tyAgraja (tyAgarAja) who intimates (teliya jEyu) you
suggestions (sUcanalanu) for easily (sulabhamuga) being redeemed (kaDa tEranu)
in this Earth (ilanu) in the kali yuga (kalilO),instead of wandering (tirugucu)
by mixing (kalasi) and mingling (melasi) in the company (celimi) of those
(vAri) who possess (gala) the qualities (guNamulu) of passion (rAjasa) and
ignorance (tAmasa) and (mari) thus wasting (gaDapakanE) (literally spend) the
time (kAlamu)? O My Mind bereft (vihIna) of virtues (guNa)! How shall I
tolerate? accept my plea.
manasA mana. rAgA: vardhani. rUpaka tALA.
P: manasA mana sAmarthyamEmi O
A: vinu sAkEta rAju vishvamanE rathamu nekki tana
sAmarthyamucE dAne naDipincenE
C: alanADu vashiSTAdulu paTTamu gaTTE palukula vini
vEgamE bhUSaNamula nosagina kaikanu
palumAru jagambulu kallala nina ravijuni mAya vala
vEsi tyAgarAja varaduDu dA canaga lEdA
mAnasa sancararE. rAgA: punnAgavarALi. tripuTa
tALA.
P: mAnasa sancararE rAmE
C1: varamuni bhaktalOka cayAryE parama pAvana nirjara
vAryE mukhajita bhAryE
2: svarajita ghana rava mAduryE sura vairi nicaya
tamasa sUryE nirupama shauryE
3: vikasita sarasIruha nEtrE makarAnga kOTi
sannibha gAtrE kaushika mitrE
4: sukha mukha vinuta sucaritrE akaLanka sIta
sukaLatrE karuNA pAtrE
5: agaNita lOka gaNa dhArE naga vairi ripu jalada
samIrE durjana dUrE
6: vigaLita mada hrdayAkarE nigamAgama sancArE
hari parivArE
7: kamalAsana guNa grAmE kamalAri shEkhara priya
rAmE vArida shyAmE
8: kamala hrdaya kumuda sOmE amala cittajana ripu
bhImE gOpikA kAmE
9: vAgIshEndra rudrAdishE rAga lObha mada vinAshE
sakalAdhIshE
10: rAja rAja pUjitE ramEshE tyAgarAja hrdaya
nivEshE sAkEta purIshE
manasA shrI rAmacandruni. rAgA: IshamanOhari. Adi
tALA.
P: manasA shrI rAmacandruni maravakE EmarakE O
A: munu puTTanu buTTina mauni krtamu
mUDunnA-radhyAyamula jUcukO
C: shrSTi puSTi naSTi jEyu panulu nikrSTa manucunu
trimUrtula kosagi
tuSTuDai baragE sadbhakta manObhISTamu leccu
tyAgarAjanutuni
manasA shrI rAmuni. rAgA: mAraranjani. Adi tALA.
P: manasA shrI rAmacandruni dayalEka mAyamaina
vidhamEmi
A: ghana duritamula kOTagaTTi nAkaryamulu
ceracitivO
C: paradARala para dhanamula kAsa baDi ceDi
tirigitivO lEka para
jIvAtmula himsincitivO vara tyAgarAja nutuni
maracitivO
manasulOni marmamu. rAgA: hindOLa. dEshAdi tALA.
P: manasulOni marmamu delusukO mAna rakSaka
marakatAnga nA
A: inakulApta nIvEgAni vErevaru lEru Ananda hrdaya
C: munupu prEmagala doravai sadA canuvu nElanado
goppa gAdayyA
kani karambutO nIvELa nA karamu baTTu tyAgarAja
vinuta
[Oh One with the radiant hue of the emerald! Pray be aware of the
yearning of my mind. Oh Protector of devotees from shame and disgrace! Oh
Benefactor of the solar race! You are the sole refuge and none else. Oh Aananda
Hriday - the One with a heart brimming over with bliss! In the past, as my
kindly Lord, you protected me with affection and compassion but of what avail
is it if you do not deign to clasp my hand and grace me when I need you most?]
manasu nilpa. rAgA: AbhOgi. Adi tALA.
P: manasu nilpa shakti lEka pOtE madhura ghaNTa
vIrula pUja Emi jEyunu
A: ghana durmaduDai tA munigitE kAvERi mandAkiNi
eTubrOcunu
C: sOmidamma sogasugANDa kOritE sOmayAji
svargArhuDaunO
kAma krOdhuDu krOdhuDu tapambOnarcitE gAci
rakSincunO tyAgarAjanuta
manasu svAdhInamaina. rAgA: shankarAbharaNa.
rUpaka tALA.
P: manasu svAdhInamaina yAghanuki mari mantra
tantramulEla
A: tanuvu tAnu gAdani encuvAniki tapamu cEyunela
dasharatha bAla
C1: anni nIvanucu encina vAniki Ashrama
bhEdamulEla kannugaTTu
mAyalani encu vAniki kAntala bhramalEla dasharatha
bAla
2: A janmamu durviSaya rahituniki gaTagaTa mika
Ela rAjarAjEsha
niranjana nirupama rAjavadana tyAgarAja vinuta
P: To that great person whose mind is under
self control, what is the need for any further sacred prayers or mystical
formulae?
AP: To him that considers himself (his Self)
not the body,
what is the need to undertake austerities, Son of Dasaratha?
C1:To him who considers that everything is
but you alone, what is the need for differences in stages of life? O Son of
Dasaratha! To him who considers the World to be delusion of make-believe, where
is perplexity due to women?
C2: To him who remains bereft of evil
throughout life, where is any further cycle of birth and death? O Lord of
Emperors! O Spotless One! O Peerless One! O Moon-faced! O Lord praised by
Tyagaraja!
manasu viSaya. rAgA: nATakuranji. Adi tALA.
P: manasu viSaya naTa viTula kosangitE mA rAmuni
krpa galgunO manasA
A: tanTalu pokarinTiki disi peTTi tAgukkalu tOlu
rIti gAdO
C: taviTiki upadEshincinaTu gAdO shrI tyAgarAja
nutuni dalacaka
manasu viSaya. rAgA: nATakuranji. Adi tALA.
P: manasu viSaya naTa viTula kosangitE mA rAmuni krpa galgunO manasA
A: tanTalu pokarinTiki disi peTTi tAgukkalu tOlu rIti gAdO
C: taviTiki upadEshincinaTu gAdO shrI tyAgarAja nutuni dalacaka
Meaning:
O My Mind! If mind is surrendered to the objects of senses which are
like whore-mongers, will the grace of our rAma be attainable? Isn’t it
like, removing one’s own door, fixing it in another’s house, and
then, self chasing away the dogs (entering own open house)? Isn’t it like, while one (a woman)
is gone for adultery for food (rAgi), the cooking vessel is carried away by a
monkey? isn’t it like initiating a hearing impaired? Instead of thinking
of the Lord praised by this tyAgarAja, if mind is surrendered to the objects of
senses which are like whore-mongers, will the grace of our rAma be attainable?
Word-by-word Meaning:
P: O My Mind (manasA)! If mind (manasu) is surrendered (osaGitE)
(literally give) to the objects of senses (viSaya) which are like whore-mongers
(naTa viTulaku) (viTulakosaGitE), will the grace (kRpa) of our (mA) rAma
(rAmuni) be attainable (kalugunO)?
A:Isn’t it (kAdO) like (rIti) - removing (tIsi) one’s own
(tana) door (talupu), fixing (peTTi) (literally place) it in another’s
(okaru) house (iNTiki) (talupokariNTiki), and then, self (tA) chasing away
(tOlu) the dogs (kukkalu) (entering own open house)? O My Mind! If mind is surrendered to the
objects of senses which are like whore-mongers, will the grace of our rAma be
attainable?
C: Isn’t it (kAdO) like (aTu), while one (a woman) is gone (pOyi)
for adultery (raGkADa) for food - rAgi (tavida) (taviTiki), the cooking (kUDu)
(literally food) (kUTi) vessel (tapile) is carried away (konipOyina)
(konipOyinaTu) by a monkey (kOti)? isn’t it (kAdO) like (aTu) initiating
(upadEziJcina) a hearing impaired (ceviTiki) (ceviTikinupadEziJcinaTu)? O My Mind! Instead of thinking
(talacaka) of the Lord praised (nutuni) by this tyAgarAja, if mind is
surrendered to the objects of senses which are like whore-mongers, will the
grace of our rAma be attainable?
manavi nAlaginca. rAgA: nalainakAnti. dEshAdi
tALA.
P: manavi nAlaginca rAdaTE marmamella delpedanE
manasA
A: ghanuDaina shrI rAmacandruni karuNAnta rangamu
delisina nA
C: karmakANDa madakrSTulai bhava gahana cArulai
gAsi jendagA
gani
mAnavaAvatAruDai kanipinci nADE nadaTa tyAgarAju
[Oh Mind! Why can't you listen to the request
of one like myself who has known the noble Raamacandra's (Lord Rama's)
compassionate heart? I shall tell you the whole secret.There was a time when
men guided by selfishness and avarice began to indulge in VEDIC sacrifices and
rituals (karmakaanda). They were entangled inextricably in the cycle of birth
and death. It was then that SHREE RAAMA condescended to incarnate as a human
being with a view to demonstrate how one should conduct oneself in the path of
righteousness leading to salvation]
manavini vinumA. rAgA: jayanArAyaNi. Adi tALA.
P: manavini vinumA marava samayamA
A: kanugona gOri duSkalpana mAniti kanikaramuna
ninu bADucunna nA
C: parulaku hitamagu bhAvana gAni ceracu mArgamula
jintimpa lEnu
parama dayAkara bhakta manOhara dharAdhipa
karArcita tyAgarAju
mApAla velasi ika. rAgA: asAvEri. Adi tALA.
P: mApAla velasi ika mamu brOvaga rAdA shrI
rAmacandra
A: nI pAdamula bhakti niNDraga ninci kApADu shakti
nI karamuna nuNDaga
C1: pApa samhAra nA paritApamulanu dunuma nEpATirA
karuNa payOnidhivaina shrIpati vidhrta
cApa bANa I pApamati narulApadalanu nE nEpeni
jUtunu ApadbAndhava kApADa nIkI parAkEla
2: dIna rakSaka bhaktAdhIna sAkEta nagarIsha
nAmadi padarina sujana mAnAbhImAna pAlana samAna
rahita rOsana nIdu dAsanu dAsuDanu dAnavAntaka
mudAna nArada suguNa shIla darigAna santatamu
3: nAgAdhipa vinuta nAgAri ratha ninu vinA gati
neruga nAgarAja hrt-sAgarAbja bhava sAgarAntaka
surAgha hara kanakagA dhIra sura nAga gamana
sharaNAgatApta shrI tyAgarAjanuta
maracE vADana. rAgA: kEdAra. Adi tALA.,
P: maracE vADana rAma ninu madana janaka
A: marakatAnga nIyokka madi necca valadu
C: kani mAnavulu karuNalEka nApai lEni nEramu
lencina gAni
shrI nijamuga nAcenta jErina gAni rAni nI daya
tyAgarAjanuta
Meaning: 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?
marakata maNi. rAgA: varALi. Adi tALA.
P: marakata maNi varNa rAma nannu maravaka nAyanna
A: parama puruSa binna brOvumu dEvara sharaNanu
konna
C: vara bhakta suparNa vAhana karuNArasa pUrNa
dharani
tanayakunna prEma rasamu tyAgarAju kIyanna
Meaning:
In the kriti ‘marakata maNi varNa’ – rAga varALi,
shri tyAgarAja pleads with Lord not to forget him and treat him as a son. O
Emerald hued Lord rAma! O My Father! O Supreme Lord! O My Dear! O Lord who has
the beautiful winged garuDa – a great devotee – as Your vehicle! O
Lord brimming with the nectar of compassion! Please do not forget me; I have
sought refuge in You; please quickly protect me; 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)! O My Dear (dEvara)! Please quickly
(binna) protect (brOvumu) me - who has sought (anukonna) refuge (zaraNu)
(zaraNanukonna) in You;O Emerald hued Lord rAma! O My Father! please do not
forget me.
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.
mAravairi ramaNi. rAgA: nAsikAbhUSaNi. Adi tALA
(tisra gati)
P: mAravairi ramaNi manju bhASiNi
A: krUra dAnavEbha vAranAri gauri
C: karma bandha vAraNa niSkAma varadE
dharmasamvardhani sadA vadana hAsE shubha phaladE
mArgamu telupavE. rAgA: kAmbhOji. jhampa tALA.
P: mArgamu telupavEmarmamunu telisikonu
A: kOrikalu IDErcu guruvu nIvanikoNTi
C: kalikapaTa janula gUDi kalmaSa kathaluvini
ilanu durmatinaiti lalita mukha veta dIrcu
phalitamuga stuti cEya praNatArthihara nIvu eli
tyAgarAjunu drDhamuganu jEyunanu
maravakarA nava. rAgA: dEvagAndhAri. Adi tALA.
P: maravakarA nava manmatha rUpuni
C1: nItO mellani mATO kannula tETO valuvATO manasA
2: kulukO pAvula gilikO kApUramu palukO cekkula
talukO manasA
3: villO ghaNTala ghallO sumamuna yillO sEvapu
koLLo manasA
4: kElO vungarAlO bangAruyyAlO centa nillalO
manasA
5: sharamO kanakAmbaramO shrIkara yuramO brOcu
dUramO manasA
6: A jnAnamu hrd-rAjIvamutO pUjintura tyAgarAja
nutuni manasA
Meaning: 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)! O My Mind (manasA)! Do not forget the Lord who is
of the form of ever-youthful cupid.
C4: What a (an) – hand(s) (kElO)!
ring(s) (uGgarAlO) in the fingers! golden (baGgaru) swing (uyyAlO)
(baGgaruyyAlO)! wife (illAlO) who is always near him (centanu) (centanillAlO)!
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.
mari mari ninnE. rAgA: kAmbhOji. Adi tALA.
P: mari mari ninnE moraliDa nI manasuna dayarAdu
A: kari moravini saraguna cana nIku kAraNam Emi
sarvAntaryAmi
C: karuNatO dhruvuni kEDuta nilcina katha
vinnAnayya suraripu tanayunikai
nara mrgamau sUcana lEmayya maraci yunna vana
caruni brOcina-mahima
delupuvayya dharanu velayu tyAgarAja sannuta
taramugaA dika nE vinanayya
mariyAda gAdayya. rAgA: bhairava. dEshAdi tALA.
P: mariyAda gAdayya manupava dEmayya
A: sarivArilO nannu caka cEyuTella shrI hari hari
nIvaNTi karuNA nidhiki
C: tanavAru lanyunanE tAratamyamu munu ghanuDaina
dAsharathikE galadani kIrti gadA
ninu bAyanErani nannu brOva kuNDEdi dhanada
sakhuDaga tyAgarAja pUjita
mariyAda gAdurA. rAgA: shankarAbharaNa. Adi tALA.
P: mariyAda gAdurA
A: karuNAkara vArini vIrini sarijEsi cucunDEdi
C: rAgamu tALamu rakti bhakti yOgamu mari
anurAgamu lEni
bhAgavatulu darashayananulE gAni tyAgarAjArcita
tAraka carita
Meaning: O Lord shri hari! O Lord worshipped by this tyAgarAja in the
same manner as Lord shiva! 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 shri 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 shri 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)
shri 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
shiva – 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?
mArubalka kunna. rAgA: shrIranjani. Adi tALA.
P: mAArubalka kunna vEmirA mA manOramaNa
A: jAracOra bhajana jEsitinA sAkEta sadana
C: dUra bhAramandu nA hrdayAravinda mandu
nelakonna
dAri nerigi santasilli naTTi tyAgarAjanuta
Meaning: (From TK Govinda Rao’s Book)
One who adorns the heart of Sita! Why should you not condescend to give
me a reply to my persistent appeal? O Lord of Ayodhya! Tell me if I have not
been meditating on you, worshipping you and praying to you only. Have I sung
praises of rich unworthy men? I have realized that you are everywhere just as
you are in my heart. The path is
now clear to me and I shall follow it gladly. A gentle word from you will
however buttress my faith in you and in the path I propose to follow
unwaveringly.
marugElarA O. rAgA: jayantashrI. DEshAdi tALA.
P: marugElarA O rAghavA
A: marugEla carAcara ruPa parAtpara sUrya sudhAkra
lOcana
C: anni nIvanucu natarangamuna dinnagA vEDaki
telisi koNTinayya
ninnE gani madi nennajAla norula nannu brOvavayya
tyAgarAjanuta
Meaning: O Raghava (Lord Rama)! Why do you need to conceal yourself?
The Universe itself is your form, with the sun and the moon as your eyes. By
deep contemplation, inquiry, and search, I have directly perceived that you are
everything, and everything is within you. There is no place in my mind for any
other God. I solicit your protection.
mATADavEmi nAtO. rAgA. nIlAmbari. dEshAdi tALA.
P: mTADavEmi nAtO mAdhurya pUrNAdharA
A: sATi dorakani rAma svAmi madi ranjilla
C: EdurEduru jUci endu gAnaka nA hrdayamuna kentO
hitavu lEka
sadayuDa nEnuNDaga sumukhamuna dorikitE
nIradavarNa shrI tyAgarAjArcita mudduga
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)?
mATi mATiki. rAgA: mOhana. cApu tALA.
P: mATi mATiki delpavalEnA muni mAnasArcita caraNa
(rAmayya nItO)
A: sURi kokkaTE mATa cAladA nATi modalukoni
sATilEni nItO
C1: pankaja vadana sarasa vinOda sankaTamula
vEgamE dIrparAdA
shankarapriya sarvAntaryAmivi gAdA inka nAmadi
nIku teliyaga lEdA
2: karuNA sAgara paripUrNa nIku sari vElpulu
lEranucu nIvaraku
morabeTTina nApai Ela parAku varulu jUturu
bhANDamuna kokka melaku
3: shrngAra shEkhara suravairi rAjabhanga sujana
hrt-kumudAbdha rAja
mangaLAkAra rUpa jita ratirAja gangA janaka pAlita
tyAgarAja
mElu mElu. rAgA: saurASTra. Adi tALA.
P: mElu mElu rAma nAma sukha mI dharalO manasA
phala lOcana vAlmIkAdi bAlAnila jAdalu sAkSiga
C1: niNDu dAhamukonna manujulaku nIru drAgina
sukhambukaNTE
canda dAridhya manujulaku dhana bhANDam abbina
sukhambukaNTE
2: tapamu sairincani janula kamrta vApi abbina
sukhambukaNTE
dari dApulEka bhayamandu vELala dhairyamu galgu
sukhambukaNTE
3: Akali vELala panca bhakSya paramAnnam abbina
sukhambukaNTE
shrIkaruDau shrI rAmuni manasuna cincintu
sukhambukaNTE
4: sArahInamau krOdha samayamuna shAntamu galgu
sukhambukaNTE
nErani mUDulaku sakala vidyA pAramu teliyu
sukhambukaNTE
5: rAmunipai nija bhakti galigi gAnarasamu
telisina sukahmbukaNTE
pAmara celimi sEyanivAri bhAvanu lOni
sukhambukaNTE
6: cEyatamu vEdAnta vicAraNa cEyaga galgu
sukhambukaNTE
bAyaka nirguNa bhAvamugala para brahmAnubhava
sukhambukaNTE
7: rAjasa tAmasa guManulu lEni pUjalu galgu
sukhambukaNTE
rAja shikhAmaNiyaina tyAgarAja kOsangu
sukhambuakNTE
mElukO dayAnidhi. rAgA: saurASTra. rUpaka tALA.
P: mElukO dayAnidhi mElukO dAsharathi
A: mElukO dayAnidhi mitrOdauamau vELa
C1: vennapAlu bangAru ginnElenE nuncinAnu tinnaga
nAraginci tETa kannulatO nannu brOva
2: nAradAdi munulu sarulu vArija bhavuDindu
kalAdharuDu nI sannidhi nE kOri koluvu gAcinru
3: rAjAdi digrAjulella vaccinAru rAja teliya
tyAgarAja vinuta nannu brOva
mElukOvayya mammElukO rAma. rAgA: bauLi. jhampa
tALA.
P: mElukOvayya mammElukO rAma
A: mElaina sItA samEta nA bhAgyamA
C1: nAradAdulu ninnu kOri nI mahima lavvArga
bADucunnAripuDu tella
vArAga vaccinadi shrI rAma navanIta kSIramulu
bAguga nAragimpanu vEga
2: phaNi shayana animiSa ramaNu lUDigamu sEya
anukuvaga niNDArupraNuti jEsedaru
maNimaya bharaNamulau aNimAdu lIDu dIpamanulu
telupAyanu taraNi vamsha varatilaka
3: rAja rAjEshvara bharAjamukha sAkEta rAja
sadguNa tyAgarAjanuta caraNa
rAjanya vibudha gaNa rAjAdulella ninu pUjimpa
gAcinarI jagamu pAlimpa
In the kriti ‘mElukOvaiyya’ – rAga bhauLi, shri
tyAgarAja awakens the Lord early in the morning.
Meaning: O Lord shri rAma! O Lord united with excellent sItA! O My
Fortune! O Lord reclining on shesha! O Blessed Eminent One of the solar
dynasty! O Lord of Emperors! O Moon Faced! O King of ayOdhya! O Lord of
virtues! O Lord whose feet are praised by this tyAgarAja! O King! nArada and
others, seeking You, are now abundantly singing (about) Your greatness; the day
is about to dawn; may You wake up quickly to partake nicely fresh butter and
milk!
The celestial damsels are reverentially praying much to You to (permit
them to) render service to You; the excellent lamps lit by aNimA and the
others, wearing gem-studded ornaments, are fading.
The Lords of multitudes of celestials and all others are waiting for
worshipping You. May You wake up to nourish this Universe! Please look after
us.
Word-by-word Meaning
P: O Lord (ayya) rAma! May You wake up (mElukO) (mElukOvayya)! please
look after (ElukO) us (mammu) (mammElukO), O Lord united (samEta) with
excellent (mElaina) sItA! O My (nA) Fortune (bhAgyamA)!
C1: nArada and others (Adulu) (nAradAdulu), seeking (kOri) You (ninnu),
are now (ipuDu) abundantly (avvArigA) singing (pADucunnaru) (pADucunnAripuDu)
(about) Your (nI) greatness (mahimalu) (mahimalavvArigA);
O Lord shri rAma! The day is about to (vaccinadi) dawn (tellavAragA);
may You wake up quickly (vEga) to partake (Aragimpanu) nicely (bAgugAnu) (bAgugAnAragimpa)
fresh butter (navanIta) and milk (kSIramulu)!
O Lord rAma! May You wake up! please look after us, O Lord united with
excellent sItA! O My Fortune!
C2: O Lord reclining (zayana) on shesha – the serpent (phaNi)!
The celestial (animiSa) (literally those who do not wink) (zayanayanimiSa)
damsels (ramaNulu) are reverentially (aNukuvaga) praying (praNuti jEsedaru)
much (niNDAru) to You to (permit them to) render (sEya) service (UDigamu)
(ramaNulUDigamu) to You;
the excellent (maNulu) lamps (dIpa) lit (iDu) by aNimA and the others
(Adulu), wearing gem-studded (maNi-maya) ornaments (AbharaNulai)
maNimayAbharaNulaiyaNimAduliDu), are fading (telupAyenu);
O Blessed (vara) Eminent One (tilaka) of the solar (taraNi) dynasty
(vaMza)!
O Lord rAma! May You wake up! please look after us, O Lord united with
excellent sItA! O My Fortune!
C3: O Lord (Izvara)
of Emperors (rAja rAja) (rAjEzvara)! O Moon – Lord (rAja) of asterisms
(bha) (bharAja) - Faced (mukha)! O King (rAja) of ayOdhya (sAkEta)! O Lord of
virtues (sadguNa)! O Lord whose feet (caraNa) are praised (nuta) by this
tyAgarAja!
O King (rAjanya)! The
Lords (rAja) of multitudes (gaNa) of celestials (vibudha) and all (ella) others
(Adulu) (rAjAdulella) are waiting (gAcinAru) for worshipping (pUjimpa) You
(ninu);
O Lord rAma! May You
wake up in order to nourish (pAlimpa) this (I) (gAcinArI) Universe (jagamu)!
please look after us, O Lord united with excellent sItA! O My Fortune!
mEnu jUci. rAgA: sarasAngi. dEshAdi tALA.
P: mEnu jUci mOsa bOkavE manasA lOnijADa lIlAgu
kAdA
A: hInamaina mala mUtra raktamula kiravancu
mAyAmaya maina cAna
C: kannulanEDi yampa kolacEta gucci canulanEDi
girula shiramuninci
panulu cEturaTa tyAgarAja nutuni bAga nIvu bhajana
jEsukommi strIla
mEru samAna. rAgA: mAyAmALavagauLa. dEshAdi tALA.
P: mEru samAna dhIra varada raghuvIra jUtAmu rArA
mahA
C: sArasAra oyyArapu naDalanu nIrada kAntini
nIThivini mahA
C: alakala muddunu tilakapu tIrunu taLuku
jekkulacE danaru memmOmunu
gaLamuna shObhillu kanaka bhUSaNamula daLita
durmAnava tyAgarAjArcita
Meaning: (TK Govinda Rao’s book)
Raghuvira! Firm and inviolable like (“samana”) the Mount
Maha Meru! Bestower of boons (“Varada”)! Pray come
(“raara”)!
Let us feast our eyes (“juthaamu” or
“nitivini”) on your emerald (“neeradha”) hue (“kaanthini”), your
majestic
(“saarasaara”) and stately(“oyaarapu”) gait (“nadalanu”).
Your lovely tresses (“alakala muddhunu”), sporting ever the
beautiful Kasturi Tilaka (“thilakapu theerunu”) on your forehead,
your blossoming cheeks (“dhanaru nemmomuna”), effulgent
countenance (“galamuna shobillu”) and the dangling gold
(“kanaka”)
necklaces (“bhushanamula”) adorning your bosom. Destroyer
of the wicked (“dalitha durmaanava”)! Give us the privilege, the
blessing, the rare good fortune of watching this grand spectacle
(“tyagarajaarchita”).
mitri bhAgyamE. RAgA: kharaharapriyA. Adi tALA.
P: mitri bhAgyamE bhAgyamu saumitri bhAgyamE
bhAgyamu
A: citra ratnamaya shESadalpamandu sItApatini
yunici yucu sau
C: bAguga vinta rAgamula nAlApamu sEyaga mEnu
pulakarincaga
tyAgarAja nutuDanu shrI rAmuni tatvArthamu pogaDi
jUcu sau
mIvalla guNadOSam. rAgA: kApi. jhampa tALA.
P: mIvalla guNadOSamEmi shrI rAma
A: nAvallanE gAni naLina daLa nayama
C1: bangAru bAguga padivanne gAkuNTE angalArcuvu
battunADukO nEla
2: tana tanaya prasava vEdana kOrva lEkuNTE anaya
ullunIpai ahankAra baDa nEla
3: E janmamuna pAtra merigi dAnambika pUjinca
maraci vElpula nADukO nEla
4: nA manasu nA prEma nanna laya jEsina rAjillu
shrI tyAgarAjanuta caraNa
Meaning: O Lord SrI rAma? O Lotus petal eyed! O Effulgent Lord whose
Lotus Feet are praised by this tyAgarAja!
What is the fault because of You?
Rather, all faults are because of me only.
If the gold is not highly pure, why grumble and blame the goldsmith?
If one’s daughter is unable to bear labour pain, why be angry with the
son-in-law?
Having failed to give charity to deserving persons and having failed to perform
worship of the Lord in any (of the previous) births, why blame the Gods (for
one’s fate)?
My mind and my attachments made me languish; therefore, what is the fault
because of You?
Word-by-word
Meaning:
P: What (Emi) is the fault (guNa dOshamu) (dOshamEmi) because of You (mIvalla),
O Lord SrI rAma?
A: O Lotus (naLina) petal (daLa) eyed (nayana)! Rather (kAni), all (faults) are
because of me only (nAvallnE); what is the fault because of You, O Lord SrI
rAma?
C1: If the gold (bangAru) is not (gAkuNTE) highly (bAguga) pure (padivanne)
(literally fine-gold), why (Ela) grumble and (angalArcucu) blame (ADukonu) the
goldsmith (battu) (battunADukOnEla)? What is the fault because of You, O Lord
SrI rAma?
C2: If one’s (tana) daughter (tanaya) is unable to bear (Orva lEkuNTE)
labour (prasava) pain (vEdanaku) (vEdanakOrva), why (Ela) be much (anaya) angry
(ahankAra paDu) (paDanEla) with (pai) the son-in-law (alluDu) (allunipai)
(anayayallunipai)? What is the fault because of You, O Lord SrI rAma?
C3: Having failed to give (Ika) charity (dAnambu) (dAnambIka) to deserving persons
(pAtramu erigi) (literally knowing the worth of the donee) (pAtramerigi) and
having failed (maraci) (literally forgotten) to perform worship (pUjinca) of
the Lord in any (E) (of the previous) births (janmamuna), why (Ela) blame
(ADukonu) (ADukOnEla) the Gods (vElpulanu)
(vElpulanADukOnEla) (for one’s fate)? What is the fault because of
You, O Lord SrI rAma?
C4: My (nA) mind (manasu) and my (nA) attachments (prEma) made (jEsina) me
(nannu) languish (alaya) (nannalaya); O Effulgent (rAjillu) Lord whose Lotus
Feet (caraNa) are praised (nuta) by this tyAgarAja! What is the fault because
of You, Lord SrI rAma?
mOhana rAmA. rAgA: mOhana. Adi tALA.
P: mOhana rAma mukhajita sOma mudduga balkumA
A: mOhana rAma modaTi daivamA mOhamu nIpai monasi
yunnAdira
C: dhara manujAvatAra mahima vini sura kinnara
kimpurusha vidyAdhara surapati vidhi
vibhAkara candrAdulu-karagucu prEmatO vara pakSi
vAnara tanuvulacE girini
velayu sItAvara cirakAlamu guri maimaraci
sEvinciri vara tyAgarAja varadAkhila jagan
Meaning
O Captivating Lord rAma - the foremost God - who captivates the whole
Universe - whose face vanquishes the moon! O Consort of sItA shining on the
Mount prasravaNa or suvEla! O Bestower of boons on this blessed tyAgarAja!
Having heard Your greatness of being 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
consciousness of their bodies.
Therefore, I have been captivated by You. Please speak to me
charmingly.
Word-by-word Meaning
P: O Captivating (mOhana) Lord rAma whose face (mukha) vanquishes
(jita) the moon (sOma)! Please speak (balkumA) to me charmingly (mudduga).
O Captivating Lord rAma - the foremost (modaTi) (literally first) God
(daivamA)! I have been captivated by You (mOhamu nIpai monasiyunnadirA)
(literally attraction (mOhamu) to You (nIpai) has developed (monasiyunnadirA)
in me).
O Captivating Lord rAma whose face vanquishes the moon! Please speak to
me charmingly.
C: Having heard (vini) Your greatness (mahima) of being 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 (tappaga) the aim (guri), worshipped
(sEviJciri) You for a long (cira) time (kAlamu) bereft of consciousness
(maraci) of their bodies (mai); O Bestower of boons (varada) on this blessed
(vara) tyAgarAja! O Lord shri rAma who captivates (mOhana) the whole (akhila)
(varadAkhila) Universe (jagat) (jaganmOhana) whose face vanquishes the moon!
Please speak to me charmingly.
mOkSamu galadA. rAgA: sAramati. Adi tALA.
P: mOkSamu galadA bhuvilO jIvanmuktulu gAni
vAralaku
A: sAkSAtkAra nI sadbhakti sangIta jnAna
vihInulaku
C: prANanAla sam-yOgamu valla praNava nAdamu sapta
svaramulai bAraga
vINA vAdana lOluDau shivamanO
vidha merugaru tyAgarAja vinuta
Meaning:
Is salvation possible in this earth for those who are not realised souls?
For those who are ignorant of music and devotion that enables them to see you,
is salvation possible?
Object of Tyagaraja’s worship, for those who do not understand the inner
thoughts of Shiva who ever delights in playing the vINa, which unites the life
force (jIvAtma) with the divine light (paramAtma) thereby dividing the OmkAra
into seven notes, is salvation possible?
Notes:The song, one of the many made popular by Maharajapuram Viswanatha Iyer,
deals with the importance of nAda yOga as a means to salvation.
mOsabOku vinavE. rAgA:
gauLipantu. Adi tALA.
P: mOsabOku vinavE sat-sahavAsamu viDavakavE
A: dAsa janArthi haruni shrI rmuni vAsava hrdaya
nivAsuni teliyaka
C1: alpAshrayamuna galgu vESanamulu
kalpAntaramaina bOdu
shESa talpa shayanuni neranammitE sankalpamella
nIDEranu manasA
2: dhana taruNula kAshincu tella venuka tanuvu
kalasaTE gAni
manasu cEta sEvyuni dalacitE sumana satvamu
nosagunE manasA
3: gauravahIna dhanikula gAcuTayu nEramulaku nEDa
mauni gAni
gAravincu tyAgarAja hrdayA-gAruni lOkA dhAruni
dalacaka
Meaning
Pallavi : Don’t be deceived! Listen! Do not abandon holy company.
Anupallavi : Don’t be deceived by failing to know the Lord SrI
rAma – destroyer of all the problems of devotee lot and the one abiding
in the heart of indra.
Charanam :
1. The miseries which result from resorting to petty supports, do not
leave even after many aeons; if one completely believes the Lord who reclines
on the couch of SESha, all his desires would be fulfilled; O My Mind,
don’t be deceived.
2. All those desires for wealth and women, will entail in bodily
weariness; but, if one thinks of the Lord, worthy of being worshipped, with
mind, it will bestow pure mind and the quality of purity and goodness; O My
mind, don’t be deceived.
3. Waiting on those rich who are bereft of self-respect, will only give
room for faults; love the Lord abiding in the heart of this tyAgarAja;
don’t be deceived without thinking of the Lord who is the prop of the
Worlds.
mrdu bhASaNa. rAgA: maruvadhanyAsi. Adi tALA.
P: mrdu bhASaNa nata vibhISaNa
A: sudrAsa mAnpaga lEni nanu sukha cittuga nevaru
sEturE
C: vara dAnavambudha samIraNa varada anagha amara
pAlaka
dharahAsa sadguNa bhUSa parAtpara tyAgarAjArcita
mrtyunjaya krpAkara. rAgA: dEvamanOhari. rUpaka
tALA.
P: mrtyunjaya krpAkara mIkinta parAkEla
A: shatru samhAra sharabha vESAvatAra
C: nI yajna mIrani nEninta laghu pAtramA shrI
tyAgarAuniki nIvEmi jEsitivO
muccaTa brahmAdulaku. rAgA: madhyamAvati. Adi
tALA.
P: muccaTa brahmADulaku dorakunA muditalAra jUtamu
rArE
A: paccani dEhini parama pAvanini pArvatini
dalacucunu haruDEgEDu
C1: callare vElpula rIti narula kara pallavamulanu
talukkanucu birudulella mereya
nija bhaktulu pogaDaga ullamu ranjilla tellani
mEnuna niNDu sommulatO mallE
haramulu mari shObhillaga callani vELa sakala
navaratnapu pallakilO vEncEsi vaccuvu
2: hitamaina sakala naivEdyambula sammatamuna
aDugaDugu kAragimpucu mitamu
lEni upacAramulatO nati santOSamuna satatamu japa
tapamula monarincu natajanulakabhISTamu
lavvAriga vetaki osagudu nanucu pancanadIpati
veDali sogasu mIraga vaccu
3: bhAgavatulu hari nAma kIrtanamu bAguga
su-svaramulatO vinta rAgamulanu AlApamu
cEyu vaibhOgamulanu jUci nAga bhUSuNuDu
karuNAnidhiyai vEgamu sakala sujana
rakSaNamuna jAgarUkuDai kOrkela nosagu tyAgarAju
tA nanucunu vaccu
muddumOmu ElAgu. rAgA: sUryakAnta. Adi tALA.
P: muddumOmu ElAgu celangeno munulETla gani
mOhincirO
A: kaddanucunu cirakAlamu hrdayamu karagi karagi
nilcuvAri kEDutTa rAmuni
C: manasu nirmalamagu bhUsura krtamO manci pUja
phalamO tOlutaTi tapamO
ghananibha dEhuni janana svabhAvamO dhanapati
sakhuDaina tyAgarAjArcituni
mummUrtulu gumigUDi. rAgA: aThANA. Adi tALA.
P: mummUrtulu gumigUDi pogaDEDi muccaTa vinukOrE
A: sammatiga rAju koDukanaga vinisamshayamu
dIrakashrI rAmuni
C: rOsamutO raghurAmuni guNamula rUDhiga dama
guNamula naTu vrAsi
trAsuna niDa sari nilvaga lEdani
tyAgarAjanutu-DevvaDO anucunu
Meaning :
P: O Folks! Please listen to the conversation of the Trinity joining
together in praising SrI rAma.
A: Having heard that SrI rAma is the son of a King, their doubt not
having been dispelled, listen to their conversation of the Trinity as they
agreed to join together in praising SrI rAma.
C: Having been piqued, writing down there the virtues of SrI raghurAma
and their own well-known virtues and placed them on a scale, and finding that
the scale did not balance, listen to the conversation of the Trinity joining
together in praising SrI rAma, 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’.(courtesy:
Shri V.Govindan)
mundu vEnuka. rAgA: darbAr. Adi tALA.
P: mundu vEnuka iru prakkala tODai murakhara-hara
rArA
A: endugAna nI andamuvale raghunandanavEgamE rArA
C1: caNDa bhAskara kulAbdhi candra kOdaNDapANiyai
rArA
aNDa golucu saumitri sahituDai yAmiya parAkrama
rArA
2: O gaja rakSaka O rAjakumAra OmkAra sadana rArA
bhAgavata priya bAga brOvavayya tyAgarAjanuta rArA
Meaning: O Slayer of demons mura and khara! O Lord raghu nandana! O
Moon born in the Ocean of the Solar dynasty! O Lord of limitless prowess who
nourishes the Universe! O Saviour of gajEndra (elephant)! O Prince! O Supreme
Lord abiding in the praNava! O Lord who is loved by the great devotees! O Lord
praised by this tyAgarAja! Please come quickly as my company in front, back and
on both sides. I do not find anywhere a charm like that of Yours! Please come
wielding kOdaNDa. Please come along with lakSmaNa (son of sumitrA).Please
protect me well.
Word-by-word Meaning:
P: O Slayer (hara) of demons mura and khara! Please come (rArA) as my
company (tODai) in front (mundu), back (venuka) and on both (iru) (venukayiru)
sides (pakkala).
A: O Lord raghu nandana! I do not find (gAna) anywhere (endu) a charm
(andamu) like (vale) that of Yours (nI) (nIyandamu)! O Slayer of demons mura
and khara! Please come (rArA) quickly (vEgamE) as my company in front, back and
on both sides.
C1: O Moon (candra) born in the Ocean (abdhi) of the Solar – the
terrible (caNDa) Sun (bhaskara) - dynasty (kula) (kulAbdhi)! Please come (rArA)
wielding (pANiyai) (literally holding in hand) kOdaNDa;O Lord of limitless
(amita) prowess (parAkrama) who nourishes (golucu) the Universe (aNDa)! Please
come (rArA) along with (sahituDai) (sahituDaiyamita) lakSmaNa – son of
sumitrA (saumitri);O Slayer of demons mura and khara! Please come as my company
in front, back and on both sides.
C2: O Saviour (rakSaka) of gajEndra – the elephant (gaja)! O
Prince (rAja kumAra)! O Supreme Lord abiding (sadana) in the praNava (OMkAra)!
Please come (rArA);O Lord (ayya) who is loved (priya) by the great devotees
(bhAgavata)! Please protect (brOvu) (brOvavayya) me well (bAga); O Lord praised
(nuta) by this tyAgarAja! Please come (rArA).O Slayer of demons mura and khara!
Please come as my company in front, back and on both sides.
(Tyagaraja proceeded from Kovvur to Tirupati. As the party was leaving,
Sundaresa Mudaliar thrust a bag of gold coins into the palanquin in which
Tyagaraja was to travel. The disciples were requested not to inform Tyagaraja
about the money. En route at Nakalapuram, dacoits began stoning the convoy,
terrifying the disciples but not Tyagaraja who stated that since they had no
money they need fear nothing.
The penitent disciples then confessed to the Guru about the presence of
the cash whereupon Tyagaraja felt that the money ought to be given to the
robbers at once. At this, one of Tyagaraja’s disciples mentioned that
Mudaliar had been emphatic that the money was meant for Rama’s worship
and so they did not have the right to dispose off the cash. Tyagaraja resolved
the problem in his usual forthright fashion by stating that if it was
Rama’s money He ought to protect it Himself. For his part, he sang the
kriti mundu vENUka in darbAr and the stoning stopped. The dacoits rushed to
Tyagaraja and fell at his feet and requested him to enable them to have a
repeat vision of the two handsome warriors who had appeared and guarded the
convoy when he began his song. Tyagaraja realised that his song had ironically
enabled the bandits to have a darshan of his Lord, while he had himself not had
the pleasure.)
munnu rAvaNa. rAgA: tODi. jhampa tALA.
P: munnu rAvaNa bAdha nOrvaka vibhISaNuDu
morabeTTagA rAmacandra
A: mannintu nanucu kula birudulanu pogaDina mATala
maracitivO shrI rAmacandra
C1: munu vraja bAdhala nOrva jAlakanu inajuNDu
ninu rAmacandra
koniyADa paritApamuna jUci vAni madikodava dIrcina
rAmacandra
2: munu hEmakashipu bAdhala sahimpaga lEka
murahariyana rAmacandra
canuvutO prahlAdu santApa munu dIrci saukhya
mosagina rAmacandra
3: munnu nI mahima nE vinnadigAni sanmuni vandya
shrI rAmacandra
pannagAdhipa shayana pAlinci nA vetalu
pariharincavE rAmacandra
4: rAjarAja virAjavAha ravi kulajAbdhi rAja rAghava
rAmacandra
rAjIva nEtra bhavastuta tyAgarAja vandita
rAmacandra
Meaning: O Lord shri rAmacandra - reclining on
shesha - worshipped by great sages! O Lord of Kings! O Lord who has garuDa as
carrier! O Lord rAghava - the Moon born in the ocean of solar dynasty! O Lotus
Eyed! O Lord extolled by Lord shiva! O Lord worshipped by this tyAgarAja!
That day, unable to bear the troubles created by
his elder brother rAvaNa, when vibhISaNa made appeal, saying that You will
honour him, have You forgotten words spoken by You extolling the appellations
of Your dynasty?
That day, unable to bear the troubles of vAli,
when sugrIva extolled You, having seen his pitiable state, You relieved his
mental distress!
That day, unable to bear the troubles of (his
father) hiraNya kazipu, when prahlAda called You “O slayer of demon
mura”, You kindly relieved his affliction and bestowed him comfort!
I have only heard of Your earlier mights; please
remedy my distress by governing me.
Word-by-word Meaning;
P: O Lord shri rAmacandra! That day (munnu),
unable to bear (Orvaka) the troubles (bAdhanu) (bAdhanOrvaka) created by his
elder brother rAvaNa, when vibhISaNa (vibhISuNuDu) made (beTTaga) appeal
(mora),
A: O Lord shri rAmacandra! saying (anucu) that You
will honour (mannintunu) (mannintunanucu) him (vibhISaNa), have You forgotten
(maracitivO) words (mATa) spoken by You extolling (bogaDina) the appellations
(birudulanu) of Your dynasty (kula)?
C1: O Lord shri rAmacandra! That day (munu),
unable (jAlakanu) to bear (Orva) the troubles (bAdhalanu) (bAdhalanOrva) of
vAli – son of indra (vajra), when sugrIva – son of sUrya (inaja)
(inajuNDu) extolled (koniyADa) You (ninu),
O Lord shri rAmacandra, who having seen (jUci) his
pitiable state (paritApamunu), relieved (dIrcina) his (vAni) mental (madi)
distress (kodava)!
C2: O Lord shri rAmacandra! That day (munu),
unable (lEka) to bear (sahimpaga) the troubles (bAdhala) of (his father)
hiraNya (hEma) kazipu, when prahlAda (prahlAdu) called (ana) You “O
slayer (hari) (hariyana) of demon mura”,
O Lord shri rAmacandra, who kindly (canavutO)
relieved (dIrci) his affliction (santApamunu) and bestowed (osagina) him
comfort (saukhyamu) (saukhyamosagina)!
C3: O Lord shri rAmacandra worshipped (vandya) by
great sages (sanmuni)! I have only (gAni) heard (vinnadi) of Your (nI) earlier
(munnu) mights (mahima);
O Lord shri rAmacandra reclining (zayana) on
shesha – King (adhipa) of snakes (pannaga) (pannagAdhipa)! please remedy
(parihariJcavE) my (nA) distress (vetalu) by governing (pAliJci) me.
C4: O Lord (rAja) of Kings (rAja)! O Lord who has
garuDa – king (rAja) of birds (vi) (virAja) as carrier (vAha)! O Lord
rAghava – the Moon (rAja) born in the ocean (jaladhi) of solar (ravi)
dynasty (kula)! O Lord shri rAmacandra!
O Lotus (rAjIva) Eyed (nEtra)! O Lord extolled
(stuta) by Lord shiva (bhava)! O Lord worshipped (vandita) by this tyAgarAja! O
Lord shri rAmacandra!
munupE teliyaka. rAgA: bangALa. DEshAdi
P: munupE teliyaka pOyenA muninuta daya lEdAyenA
A: anu visumanta lEdanucu nannalayinci vEDuka
jUcuTaku
C: AnaTi manci naDatanu jUci vatyanta krpa sEya
lEdA
InADu nAmadi iTlaumani nI kinakula tilaka shrI
tyAgarAjanuta
Meaning: 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?
muripEmu galigegadA. rAgA: mukhAri. Adi tALA.
P: munipEmu galigegadA rAma sanmuninuta karivarada
shrI rAma
A: parama puruSa jagadIsha vara mrdu bhASa suguNa
maNikOSa nIku
C1: ItulEni malaya mArutamuce gUDina kAvEri
taTamandu mEDala middelatO
shrngAramu mincu sadanamulalO vEDucu bhUsurala
agnihOtrulai vEda ghOSamulace
nutiyimpa jUDa shivuDu gOru yOgyamaina sundaramagu
purame dorake nanucu
2: sakala sugandha rAja sumamulu sa-lalitamagu
kOkila nAdambulu shuka mukha sanakAdula
nutamaina sura taruvulu galigi nikaTamandu vANi
koluva surapati nIlamaNi nibha sharIra
nEDu prakaTamaina navaratna khacita hATaka maNTapa
vAsamu galigE nanucu
3: I mahilO sogasaina cOLa sImayandu varamaina
pancanada puradhamuni centanu
vAsincuTakai nImadi nEncaga kAmajanaka tyAgarAja
sannuta nAma pavana tanaya vidhrta
caraNa kSEmamuga vArdhillunaTTi puramuna sIta
bhAma saumitri prakka golicedarani
In this kriti Tyagaraja asks
Lord Rama whether he is not happy staying at the Panchanadisa Ksetram where
Tyagaraja says he has built a beautiful Mantapam for Rama and his consort Sita
in his house near the banks of the River Kaveri. This particular kriti is in
praise of the Panchanadisa Ksetram.
nA jIvAdhAra. rAgA: bilahari. Adi tALA.
P: nA jIvAdhAra nA nOmu phalamA
A: rAjIva lOcana rAjarAja shirOmaNi
C: nA cUpa prakAshamA nA nAsika parimaLamA
nA japavarNa rUpamA nADu pUjAsumamA tyAgarAjanuta
nA morAlakimpa. rAgA: dEvagAndhAri. rupaka tALA.
P: nA morAlakimpa vEmi shrI rAma
A: nI mahimalu vini vini nEnentO nera nammiti
C1: oka vana caruDalandu sahOdara bAdhalu tALaka moraliDa
brOcitivi tanaku sugrIvamu gAdA
2: oka nishicaru dannamATa lOrvaka sharanAga shuka
vacanamulagu nAdu palukulanni vibhISaNamA
3: pUsalu gUrcina yaTuvale bUni bhajincaga Asalu
gala tyAgarAju dAsuDanucu telisi
Meaning:
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?
nA moralanu. rAgA: Arabhi. dEshAdi tALA.
P: nA moralanu vini emara valEnA pAmara manujulalO
O rAma
A: tOmara nAracamulai manasuku dOcenA bhakta pApa
vimOcana
C1: ibha rAjEndruDu yekkuvaina lanca miccuna
dEmirA
sabhalO mAnamu bOvu samayambuna sati EmiccEnura O
rAma
2: bhAgavatAgrEsara rasikAvana jAgarUkuDani pErE
rAga svara yuta prEma bhaktajana rakSaka tyAgarAja
vandita
nAda tanumanisham. rAga: cittaranjani. Adi tALA.
P: nAda tanumanisha shankaram namAmi mE manasA
shirasA
A: mOdakarA nigamOttama sAmavEda sAram vAram vAram
C: sadyOjAtAdi panca vaktraja sarigamapadhani vara
saptasvar
vidyAlOlam vidaLitakAlam vimala hrdaya
tyAgarAjapAlam
Meaning:
I bow to Shankara, the embodiment of Nada, with my mind and body. To
Him, the essence of blissful Samaveda, the best of the vedas, I bow every time.
To him, who is delighting in the art of the seven svaras,
Sa-Ri-Ga-Ma-Pa-Dha-Ni, born of his five faces, Sadyojata etc., I bow to Him,
the destroyer of KAla, the protector of pure-hearted Tyagaraja, I bow.
naDaci naDaci. rAgA: kharaharapriyA. Adi tALA.
P: naDaci naDaci cUcera ayOdhya nagaramu gAnarE
A: puDamisuta sahAyuDai celangE pUrNuni AtmArAmuni
gUDi ADa
C: aTTE kannulu gUrci teraci sUtramu baTTi veliki
vESadhrulai
puTTu cAvulEni tAvu teliyaka pogaDEdaru tyAgarAja
vinutini
In the kRti
tyAgarAja pities those people who do not know where to look for rAma.
Meaning:
People
looked (for zrI rAma) by walking all the way to the city of ayOdhyA, but could
not find Him.
People looked for the Lord rAma - one who shines as the companion of
sItA (daughter of Earth), the summum-bonum who shines in one’s Self, by
walking all the way to the city of ayOdhyA in order to be united with Him, but
could not find Him.
Joining the eyes and half-closing, (sitting) without motion (of eyes or
body), holding a rosary, for all appearances wearing a garb (but indeed a
fake), they (simply) extolled Him not knowing the (real) place where there is
no birth or death; people looked for zrI rAma - the Lord praised by this
tyAgarAja, by walking all the way to the city of ayOdhyA, but could not find
Him.
Word-by-word
Meaning:
P: People looked
(jUcEru) (for zrI rAma) by walking all the way (naDaci naDaci) (literally
walking on and on) to the city (nagaramu) of ayOdhyA (jUcErayOdhyA), but could
not find (gAnarE) Him.
A: People looked for
the Lord rAma (rAmuni) - one who shines (celaGgE) as the companion (sahAyuDai)
of sItA – daughter (suta) of Earth (puDami), the summum-bonum (pUrNa) who
shine in one’s Self (AtmA),by walking all the way to the city of ayOdhyA
in order to be united (gUDi Ada) (gUDiyADa) with Him, but could not find Him.
C: Joining (gUrci) the eyes (kannulu) and half-closing (teraci)
(literally opening) (sitting) without motion (of eyes or body) (aTTE)
(literally thus),holding (paTTi) a rosary (sUtramu),for all appearances
(veliki) (literally externally) wearing (dhArulai) a garb (vESa) (but indeed a
fake),they (simply) extolled (pogaDedaru) Him not knowing (teliyaka) the (real)
place (tAvu) where there is no (lEni) birth (puTTu) or death (cAvu);people
looked for zrI rAma - the Lord praised (vinutuni) by this tyAgarAja by walking
all the way to the city of ayOdhyA, but could not find Him.
nADADina mATa. rAgA: janaranjani. cApu tALA.
P: nADADina mATa nEDu tappu valadu nA taNDri shrI
rAma
A: EDADi nADuga eDabAyani vAni pODimiga
gApADudunani cinna
C: talaku vaccina bAdha talapAgaku sEtu valaci
nammina vAni valalOna dagaludu
ila bhakti sAgara mIda jEtunani talabOsi palkitivE
tyAgarAjArcita
P: O My Father Lord shri rAma! You should not fail today in the promise
made by You that day.
A: I being the one who is not separated from You for the past one year,
O My Father Lord shri rAma! You should not fail today in the promise made by
You in my young days that ‘I will protect You gracefully’.
C: O Lord worshipped by this tyAgarAja! Isn’t that You uttered
after deliberation that ‘I shall divert problems that come to your head,
towards your headgear ’; ‘I shall be caught in the net of one who
believes me lovingly’; and ‘here I shall make you to swim in the ocean
of devotion’? O My Father Lord shri rAma! You should not fail today in
the promise made by You that day.
Word-by-word Meaning:
P: O My (nA) Father (taNDri) Lord shri rAma! You should not fail
(tappavaladu) today (nEdu) in the promise (mATa) (literally word) made (ADina)
by You that day (nADu) (nADADina).
A: I being the one (vAni) who is not separated (eDabAyani) from You for
the past (nADuga) one year (EDAdi), O My Father Lord shri rAma! You should not
fail today in the promise made by You in my young (cinna) days that (ani),
‘I will protect (kApADudunu) (kApADudunani) You gracefully
(pODimiga)’.
C: O Lord worshipped (arcita) by this tyAgarAja! Isn’t that You
uttered (balkitivE) after deliberation (tala pOsi) that (ani) - ‘I shall
divert (jEtu) (literally make) problems (bAdha) that come (vaccina) to your
head (talaku), towards your headgear (tala pAga) (pAgaku)’;‘I shall
be caught (daguludu) 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 shri rAma! You should not fail today in the
promise made by You that day.
nAdalOluDai. rAgA: kalyANavasanta. rUpaka tALA.
P: nAdalOluDai brahmAnandamandavE manasA
A: svAdu phalaprada sapta svara rAga nicaya sahita
C: hariharAtma bhUsurapati sharajanma gaNEshAdi
vara maunulu pAsincarE dhara tyAgarAju teliyu
Meaning : Pallavi : O My Mind! Attain the
Supreme bliss by being immersed in the nAda.
Anupallavi : O My Mind! attain the Supreme
bliss by being immersed in the nAda together with the seven svara and the
multitude of rAga(s) which bestows sweet results.
Charanam : As viShNu, Siva, brahma (self
born), indra (chief of celestials), subrahmaNya (born among reeds), gaNESa and
others and many great sages worship the nAda, O My Mind! attain the Supreme
bliss by being immersed in the nAda known by this tyAgarAja in this World.
nAdasudhA rasambilanu. rAgA: Arabhi. rUpaka tALA.
P: nAdasudhA rasambilanu narAkriti yAyE manasA
A: vEda purAnAgama shAstrAdula-kAdhAramaina
C: svara mUlArunnokaTi ghaNTalu vara rAgamu
kOdaNDamu dura naya
dEshyamu triguNamu nirata gati sharamurA sarasa
sangati sandarbhamu
gala giramUlurA dhara bhajana bhAgyamurA tyAgarAju
sEvincu
Drink the nectar of pure Nada, O Mind.
Sri Rama is the incarnation of Omkara, which is the essence of the Vedas and
the Shastras. The raagas have become his bow, the Kodanda. The seven notes are
the bells tied to the bow and the three styles, Ghana, Naya and Desya are the
strings of the bow. The gatis are the numerous arrows and the sangatis are his
soft speech.
What is the good fortune of Tyagaraja to have got this gift from the Lord.
nAdOpAsanace. rAgA: bEgaDa. dEshAdi tALA.
P: nAdOpAsanace shankaranArAyaNa vidhulu vElasiri
O manasA
A: vEdOddharalu vEdAtItulu vishvamella niNDi yuNDE
vAralu
C: mantramulu yantra yantramulu mari manvantramu
lennO galavAralu
tantri laya svara rAga vilOlulu tyAgarAja vandyulu
svatantrulu
Meaning: In the kriti tyAgarAja exhorts his mind to resort to
nAdOpAsana which is done even by the Trinity.
P:O My Mind! By worship of nAdA, the Trinity - Lord shiva, Lord
nArAyaNa and brahmA - became effulgent.
A:O My Mind! By worship of nAda, the Trinity - Lord shiva, Lord
nArAyaNa, and brahmA - are effulgent by becoming the upholders of vEdAs,
surpassers vEdAs, and as those who are omnipresent in the whole of the
Universe.
C:O My Mind! By worship of nAda, the Trinity - Lord shiva, Lord
nArAyaNa, and brahmA - are effulgent by becoming the soul ofsacred words, the
soul of mystical diagrams representing deities and magical and mystical
formularies, as those having manyaeons, as experts of musical (chord) instruments,
percussion, (vocal) svara and rAga, as those worshipped by this tyAgarAja and
as the self-regulated.
Word-by-word Meaning:
P:O My Mind (manasA)! By worship (upAsanacE) of nAdA (nAdOpAsanacE),
the Trinity - Lord shiva (zaGkara), Lord nArAyaNa and brahmA (vidhi) (vidhulu)
became effulgent (velasiri).
A:O My Mind! By worship of nAda, the Trinity - Lord shiva, Lord
nArAyaNa, and brahmA are effulgent by becoming - the upholders(uddhAralu) of
vEdAs (vEdOddhArulu), surpassers (atItulu) vEdAs (vEdAtItulu), and as those
(vArulu) who are omnipresent(niNDiyuNDE) in the whole (ella) of the Universe
(vizvamu) (vizvamella).
C:O My Mind! By worship of nAda, the Trinity - Lord shiva, Lord
nArAyaNa, and brahmA are effulgent by becoming - the soul(Atmulu) of sacred words
(mantra) (mantrAtmulu), the soul (Atmulu) of mystical diagrams representing
deities (yantra) and magical and mystical formularies (tantra) (tantrAtmulu),
as those having (gala vAru) many (ennO) aeons (manvantramulu)
(manvantramulennO), as experts (vilOlulu) of musical (chord) instruments
(tantrI), percussion (laya), (vocal) svara and rAga, as those worshipped
(vandyulu) by this tyAgarAja and as the self-regulated (svatantrulu).
nAdupai balikEru. rAgA: madhyamAvati. jhampa tALA.
P: nAdupai balikEru narulu vEdasannuta bhavamu
vEru jEsiti nanucu
C1: panca sara janaka prapancamuna gala sukhamu
mancuvale nanucu madi nencitini
gAni pancukoni dhana mularjincukoni sariyevvarancu
mari gatiyu lEdanucu balkitinA
2: dinamu nityOtsavamuna kAsa jenditi nA manasuna illu
okaTiyani yuNTigAni
anudinamu nOrula mElanu jUci tALalEkanu reNDu
sEyavale nanucu balkitinA
3: prANamE pAtiyani mAnamE mElaNTi gAni shrI rAma
paramAnanda jaladhi
shrInAtha kulamulO lEni dArani baTTi jAnEDudaramu
nimpa norula pogaDitinA
4: AjAnubhAyua shrI jAnakIpati payOkSa shrI
tyAgarAjanuta caraNa
I jagatilO ninnu pUjincuvAri navyAjamuna brOcu
surAja nI vADaina
Meaning (TK Govinda
Rao’s book)
O Sri Raama! One worshipped by vedas! People blame me as having divided the
family
O ocean of bliss ! Spouse of Jaanaki! Lotus-eyed! One
with stately arms! One with feet worshipped by Tyagaraaja!
O King! Protector of those
who worship you in this world!
nagumOmu galavAni. rAgA: madhyamAvati. Adi tALA.
P: nAgumOmu galavAni nA manOharuni jagamElu
shUruni jAnakI varuni
C1: dEvAdi dEvuni divya sundaruni shrI vAsudEvuni
sItA rAghavuni
2: su-jnAna nidhini sOmasUrya lOcanuni ajnAna
tamamunu anacu bhAskaruni
3: nirmalAkAruni nikhilAgha haruni dharmAdi
mOkshambu dayacEyu ghanuni
4: bOdhatO palumAru pUjinci nE-rAdhincu shrI
tyAgarAja sannutuni
[With
a face sporting a charming style, this spouse of Janaki has captivated my
heart. He is the royal Hero of matchless valour, Lord of celestials,
illustrious son of Vasudeva of divine charm. He is the treasure of spiritual wisdom,
who incarnated as Sitarama, characterized by fascinating eyes, at once,
dazzling as the sun and soothing as the moon. He is the dispeller of ignorance
and all sins as the sun that dispells darkness. He possesses a form of
blemishless beauty. He is the generous dispenser of the four kinds of worthy
possessions, righteousness, untainted wealth, pure love and salvation. I will
worship again and again this God, worshipped by Tyagaraja with profound
devotion and feeling]
nagumOmu ganalEni. rAgA: AbhEri. Adi tALA.
P: nagumOmu ganalEni nAjAli telisi nanu brOvaga
rAdA shrI raghuvara nI
A: nagarAjadhara nIdu paraivAra lella ogibOdhana
jEsE vAralu gArE yiTu luNDudure
C: khagarAju nI yAnati vini vEga canalEdO gaganAni
kilaku bahu dUrambaninAdO
jagamEle paramAtma evaritO moraliDudu vaga jUpaku
tALanu nannElukOra tyAgarAjanuta nI
[O Rama! Supreme among Raghus ! Missing your
charming smile-lit face I languish here. Knowing my mental plight, cant you
come and protect me ? O One who holds Govardhana hill! Members of your retinue
who have the duty of reminding you of your daily engagements cannot fail in
their duty. Does not Garuda execute your commands expeditiously ? Could he have
excused himself saying that he was staying far from the earth in Vaikunta, your
heavenly abode ? Exalted Lord! Ruler of the Universe! Whom else can I appeal to
? Please shun disregard. I cant bear it. Take me into your fold]
naLina lOcana. rAgA: madhyamAvati. cApu tALA.
P: naLina lOcana ninnu gAka anyula nammi nara
janma mIdErunA
A: jalajApta kula bhUSaNa subhASaNa sajjana pOSaNa
janakasutA ramaNa
C1: kongavaNTi dhyAnamu jEsina tana kOrika
gonasAgunA dOgamAgani bhakti mIra
nammitE manci dOva jUpa nErcunA gangalOni yODanu
nammi bhavasAgaramu
dATavaccunA nanganAcula sharaNanandu cEta yanaguDu
jnAnOpadEshamu jEsunA
2: parama vandhyaku pAlu pErugu bOsitE jaNTi pAlu
nErcunA nera dhanamulu dayAdulakiccitE
nenaru mATa galugunA evaru vEsi yusharabhUmi
vittitE nEmaina phalincunA
varamaina pEru kalugu gangAraviki vandana
monarincatE brOva nErcunA
3: sogasaina bUrugulanu bEncitE surasa phalamu
liccunA bhAgyamu gala tirumanjana
vibhAvamu paricara kula kabbunA rAga lObhamulatO
tapamu jESitE paragat galuga
nErcunA tyAgarAja sannuta sadguNa satya svarUpa
nirvikAra parAtpara
nAma kusumamulacE. rAgA: shrI. dEshAdi tALA.
P: nAma kusumamulacE pUjincE nara janmamE janmamu
manasA
A: shrIman mAnasa kanaka pIThamuna celaga jEsikoni
vara shivarAma
C: nAdasvaramanu vara navaratmapu vEDikapai sakala
lIla vinOduni
paramAtmuni shrI rAmuni pAdamulanu tyAgarAja hrd
bhUSaNuni
Meaning:
O mind! The only existence worth leading is one involved in worshipping with
the flowers of His name!
Enshrining in the golden seat of the pure heart and worshipping with the
flowers of His auspicious and supreme name! That existence alone is worth
leading O mind!
Keeping the Supreme Being, Sri Rama’s feet that have performed so many
miracles and are Tyagaraja’s heart jewels, on the platform of nine gems
which are the notes that arise from the worship of Nada and worshipping them
with the flowers of His name! That existence alone is worth leading O mind!
Notes:After worshipping Rama using physical
flowers such as the lotus and such in songs such as tuLasi bilva and tuLasi dala
mulacE, Tyagaraja moves onto a higher plane, where he worships Rama using His
own names as flowers. He constructs, in his mind, a canopy of nine gems, which
are the notes arising from nAdOpAsana and in that, on a golden throne, that is
his own pure heart, he seats Rama and worships him.
Word
by Word Meaning:
nAma – name
kusuma mulacE – flowers
pUjincE – worshipping
narajanmamE – human existence alone
janmamu – is worth living
manasA – O mind
shrIman – the auspicious
mAnasa – mind
kanaka pIthamuna – the golden seat
cElaka jEsikOni – enshrining
vara shiva – the great and auspicious
rAma – Rama
nAda svaram anE – those which are the notes of music
vara navaratnambu – the great nine gems
vEdikapai – on that platform
sakala lIla vinOduni – He who performs all the miraculous sports
paramAtmuni – who is the Supreme
shrI rAmuni – shrIrAma
pAdamulanu – his feet
tyAgarAja hrt bhUShaNuni – jewels of Tyagaraja’s heart
nammaka nE. rAgA: asAvEri. rUpaka tALA.
P: nammaka nE mOsa bOdunaTarA naTarAja vinuta
C1: durviSayambulu manasuna dUraka cEsE ninu nEra
2: dhana tanaya kaLatrAdulu tamadani buddhiyani
ninu
3: bommariNDlu gAni nera nammaka bhAvamunuyanu
ninu
4: nemmadi lEni janaja maraNamula tolagincE ninu
5: indriyamula khalada miccE rUpamugala ninu
6: raghukula ratnamA tYAgarAjArcita padayuga ninu
nammina vArini. rAgA: bhairavi. Adi tALA.
P: Nammina vArini maracEdi nyAyamA rAma
A: kammaviltuni gannna mA cakkani kalyANarAmA ninu
C1: cinna nATanuNDi nI cittamurA nadu\ici ennarAni
yUdigamu lEncucu pUjinci ninnu
2: Asaminci rAma nan-nantaranganuna nunci vAsi
vAsi yanucucu varNincucu nentO ninnu
3: bhOgamu landuvELa buddhi nIyeDa muncE tyAgarAja
sannuta tAraka caritra ninnu
nammi vaccina. rAgA: kalyANi. rUpaka tALA.
P: nammi vaccina nannu nayamugAnu brOvavE ninu
A: kommani varamula nosagu kOvUri sundarEshvara
C: vEda purANAgama shAstrAdulu gumigUDi pAdamulanu
gana jAlaka batimAli vEda nAdarUpa
shrI saundarya nAyakIpatE bhEda vAdA rahita shrI
tyAgarAja varada sundarEshvara ninu
namO namO. rAgA: punnAgavarALi /dEshikatODi. rUpaka
tALA.
P: namO namO rAghavAya anisham namO namO rAghavAya
C1: sukhanutAya dIna bAndhavE sakala lOka dayA
sindhavE
2: nija sEvaka kalpaka taruvE aja rudrAdyamara
su-guravE
3: dIna mAnava gaNapatayE dAnavAntakAya su-matayE
4: vara gaja kara dulita bAhAvE sharajita dAnava
subAhuvE
5: ayurA rOgya dAyinE vAyu bhOgi bhOga shAyinE
6: nUtana navanIta bhakSiNE bhUtalAdi sarva
sAkSiNE
7: shrta durita tamO rAvayE satata pAlita adbhuta
kAvayE
8: nAgarAja pAlanAya tyAgarAja sEvitAya
nannu brOva. rAgA: abhOgi. dEshAdi tALA.
P: nannu brOva nIkinta tAmasamA nApai nEramEmi
balkumA
A: cinnanADe nI celimi galga kOri cintimpa lEdA
shrI rAma
C: nijadAsa varulagu tammulatO nIvu bAga
buTTagalEdA
gaja rAja rakSaka tanayulanu kani pencalEdA
tyAgarAjanuta
nannukanna talli. rAgA: kEsari. dEshAdi tALA.
P: nannu kanna talli nA bhAgyamA nArAyaNi
dharmAmbikE
A: kanakAngi ramApati sOdari kAvavE nanu kAtyAyani
C: kAvu kAvumani nE morabeTTagA kamala lOcani
karagu cuNDaga
nIvu brOvakuNTE nevaru brOturu sadA varambosagu
tyAgarAjanutE
nannu viDaci. rAgA: rItigauLa. cApu tALA.
P: nannu viDaci kadalakurA rAmayya rAma (kalyANa)
(kOdaNDa) vadalakurA
A: ninnu bAsi ara nimiSa mOrvanurA
C1: taramugAni eNDavELa kalpa tarunIDa doriki
naTlAya nIvELa
2: abdhilO munigi svAsamunu baTTi Animutyamu gannaTlAya
shrI ramaNa
3: vasudhanu khananamu cEsi dhana bhaNDa mabbina
rIti kanugoNTi dAsi
4: vaDalu tigiliyunna vELa goppa vaDagaNTlu gurisi
naTlAyE I vELa
5: bAguga nannElukommu ila tyAgarAjanuta tanuvu nI
sompu
Meaning:
Dear Rama! Do not leave me or let me down. I cannot stand separation from you
even for a second. Today I feel like one burned by the fierce rays of the sun
who has found the shade of the Kalpaka tree for rest. Spouse of Lakshmi! I feel
like I have found a pure pearl, serene after a deep dive into the sea,
controlling my breath to its furthest. I found you today as if I found a
treasure while digging in the earth. I experience the relief of a hail storm on
a hot day. This body of Tyaagaraaja is in your possession. Accept it, O Lord,
with your usual grace.
nanu brOvakanu. rAgA: shankarAbharaNa. tripuTa
tALA.
P: nanu brOvakanu viDavanurA rAma
A: kAsunu vEDukAga ganna ratnamu rIti dOsamu
togalimpa dorikitivi gAni
C1: ambali dinuvELa namrta mabbina rIti tumburu
sannuta dorikitivi gAni
2: ceyyalasina vELa deppa doraku rIti nayya nA
pAliTi nA maritivi gAni
3: ADabOyina tIrtham-eDuraina rIti nIDu jODu lEni
iSTuDa vaitivi
4: siggu bOvuvELa cIralibbina rIti noggi mAyiNTiki
vaccitivi gAni
5: Agama nigama cayArthamu nI vani tyAgarAjanuta
talaci yunnAnu rAma
Meaning: O Lord shri rAma! O Lord well-praised by
tumburu! O Lord praised by this tyAgarAja!
I shall not leave You unless You protect me. In the same manner - (1)
as one finds a precious stone while searching for a coin, You have been found
in order to remove (my) faults;
(2) as one gets nectar while eating
porridge, You have been found;
(3) as a boat is found when one’s
hands are tired (of swimming), You have fittingly become as my share;
(4)
as the holy waters, in which one was going to take
bath, confronted him, You have become the peerless God of my liking;
(5) as draupapdi got sarees when she was
about to lose her honour, You heedingly came to our house.
have
considered in my mind that You are the true purport of the various vEdas and
zAstras,
Word-by-word Meaning :
P: O Lord zrI rAma! I shall not leave
(viDavanurA) You unless You protect (brOvakanu) me (nannu).
C1: In the same manner (rIti) as one finds
(kanna) a precious stone (ratnamu) while searching (vetukaga) for a coin
(kAsunu), isn’t (kAni) that
You have been found (dorigitivi) in order to remove (tolagimpa) (my) faults
(dOsamu)? O Lord zrI rAma! I shall not leave You unless You protect me.
C2 : In the same manner (rIti) as one gets
(abbina) nectar (amRtamu) while (vELa) (vELanamRtamabbina) eating (tinu)
porridge (ambali), isn’t
(kAni) that You have been found (dorigitivi), O Lord well-praised (sannuta) by
tumburu – the King of celestials musicians? O Lord zrI rAma! I
shall not leave You unless You protect me.
C3:
O Lord (ayya)! In the same manner (rIti) as a boat (teppa) is found
(doraku) when (vELa) one’s hands (ceyyi) are tired (of swimming)
(alasina) (ceyyalasina), isn’t
(kAni) that You have fittingly become (amaritivi) as my (nA) share (pAliTiga)
(pAliTagamaritivi)? O Lord zrI rAma! I shall not leave You unless You
protect me.
C4: In the same manner (rIti) as the holy
waters (tIrthamu), in which one was going (pOyina)
to take bath (ADa), confronted (eduraina) (thIrthameduraina)
him, You have become (aitivi) the
peerless (IDu jODu lEni) God of my liking (iSTuDavu) (iSTuDavaitivi); O Lord zrI rAma! I shall not leave You
unless You protect me.
C5 : In the same manner (rIti) as draupapdi
got (abbina) sarees (cIralu) (cIralabbina) when she was about (vELa) to lose
(pOvu) her honour (siggu) (literally shame), isn’t (kAni) that You
heedingly (oggiga) came (vaccitivi) to our (mA) house (iNTiki)
(mAyiNTiki)? O Lord zrI rAma! I shall not leave You unless
You protect me.
C6: I have considered (talaci unnAnu) (literally
thought) (talaciyunnAnu) in my mind that (ani) You (nIvu) (nIvani) are the true
purport (arthamu) of the various (caya) (cayArthamu) vEdas (nigama) and zAstras
(Agama); O Lord praised (nuta) by this tyAgarAja! O Lord rAma! O Lord zrI
rAma! I shall not leave You unless You protect me.
nanu pAlimpa. rAgA: mOhana. Adi tALA.
P: nanu pAlimpa naDaci vaccitivO nA prANanAtha
A: vanaja nayana mOmunu jUcuTa jIvanamani nenaruna
mannsu marmamu telisi
C: surapati nIla maNinibha tanuvutO nuramuna
mutyapu sarula cayamutO
karamuna shara kOdaNDa kAntitO dharani tanayatO
tyAgarArcita
Meaning: O Compassionate Lord! Have you trekked all the way to grace
me? Lord of my life! The sole aim of my life is to be by your side, glancing at
your charming face and seeking your gracious understanding; this intense
longing of mine; have you trekked? O Lotus eye! How wonderfully you have
presented yourself! With a frame lustrous with the blue radiance of a gem, with
dusters of pearl garlands sporting on your bosom, the resplendent Kodanda bow
adorning your hand with Sita devi; have you trekked?
Additional translation by Krishna Pillalamarri:
vanaja nayana mOmunu jUcuTa jIvanamani nenaru naa manasu marmamu telisi
- lotus eyed face seeing my life consider my mind secret knowing (Knowing that
the purpose of my whole life is to be looking at your face with lotus eyes)
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),
a number (cayamutO) rows (sarula) of pearls (mutyapu) on the chest
(uramuna), the splendour (kAntitO) of bow kOdaNDa and arrows (zara) in Your hands
(karamuna), and 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?
napAli shrI rAmA. rAgA: sankarAbharaNa. Adi tALA.
P: nApAli shrI rAmA bhUpAlaka stOma kApADa
samayamu nI pAdamu lIra
C1: bhaLi bhaLi bhaktula pUjA phalamu nI vanukoNTi
naLina lOcana nIku nalugu beTTedanurA
2: kOTi mammAthUlaina sATigA nI sogasu nATiyunnadi
madini mETi shrI rAmA
3: toli pUjA phalamEmO kalige nI padasEva
naluvakainanu ninnu teliyaga taramA
4: patita pAvana nIvu pAlincakuNTEnu gati
mAkevvaru mammu grakkuna brOvu
5: kOri nI pada sEva sareku sEyunu dalaci mA
ramaNa nAlOnE marulu konnAnu
6: nirupEda kabbinanidhi rIti dorakitivi vara
tyAgarAjuni varada mrokkEdarA
nArada gAnalOla. rAgA: aThANA. Adi tALA.
P: nArada gAnalOla natajana paripAla
A: nIrada sama nIla nirupama guNa shIla
C: nIvu lEka E tanuvulu niratamugA naDucunu nIvu
lEka E taruvulu nikkamugA molucunu
nIvu lEka E vAnalu nityamugA gurucunu nIvu lEka
tyAgarAju nI guNamula nETu bADunu
Meaning: In the kriti
tyAgarAja sings the praise of the Immanent Lord without whom this
Universe cannot function.
P:O Lord who is enamoured by the songs of sage nArada! O protector of those who
supplicate! O Dark-blue-hued like the rain cloud! O Lord of Incomparable
virtuous conduct!
C:Without You how bodies would
ever move about ceaselessly? without You how trees would ever grow
resolutely? without You how rains would ever fall unfailingly? or, without You
how can this tyAgarAja ever sing your glory? O Lord who is enamoured by the
songs of sage nArada! O protector of those who
supplicate!
Word-by-word Meaning:
P:O Lord who is enamoured (lOla) by the songs (gAna) of sage nArada! O protector (paripAla) of those
(jana) who supplicate (nata)!
A:O Dark-blue-hued (nIla) like (sama) the rain cloud (nIrada)! O Lord
of Incomparable (nirupama) virtuous (guNa) conduct (zIla)!O Lord who is
enamoured by the songs of sage nArada! O protector of those who
supplicate!
C:Without (lEka) You (nIvu) how (E) (literally which) (lEkayE) bodies
(tanuvulu) would ever move about
(naDucunu) ceaselessly (niratamugA)? without (lEka) You (nIvu) how (E)
(literally which) (lEkayE) trees (taruvulu) would ever grow (molucunu)
resolutely (nikkamugA)? without (lEka) You (nIvu) how (E) (literally which)
(lEkayE) rains (vAnalau) would ever fall (gurucunu) unfailingly (nityamugA)?
or, without (lEka) You (nIvu) how (eTu) can this tyAgarAja (tyAgarAju) ever sing (bADunu) your (nI) glory
(guNamulanu) (guNamulaneTu)? O Lord who is
enamoured by the songs of sage nArada! O protector of those who
supplicate!
nArada gurusvAmi. rAgA: darbAr. Adi tALA.
P: nArada gurusvAmi ikanaina nannAdarimpavEmi I
karavEmi
A: sAreku sangIta naigama pAranagatuDaina parama
pAvana
C: itihAssa purANAgama caritamu lavarivella galige
patini dAnamiyya buddhi
satyabhAma ketula galge dyutijita sharadabhra ninu
vinA muni yatula kevaru
galige kSitini tyAgarAja vinuta nammiti citta
dIrci prahlAduni brOcina
nAradamuni veDalina. rAgA: kAmavardhani. tripuTa
tALA.
P: nAradamuni veDalina suguNAdishayamu vinarE
A: sAreku shrI hari pada sarasamula dhyAnincucu
nArAyaNa nAmamulanu pArAyaNa monarincucu
C1: bhEdAbhEda rahita magu vEdAnta rasa bharita
dAhalAdamu mIraganu prahlAdunaku shubhamu delupunu
2: kaDudella dEhamuna basiDi vINe maerayaga
dAneDabAyani prEmatO naDugaDuguku vAyuncucu
3: rAjillina shrI tyAgarAja sakhuni marmamulanu
I jagatini vinnavArikE jayamu jayamu jayamani
Meaning: O Chief Preceptor, sage shri 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) shri 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 shri 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
shri 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 shri 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 shri nArada! I have beheld
You; I don’t know this to be the fruit of penance performed when.
narasimha nanu. rAgA: bilahari. tripuTa tALA.
P: narasimha nanu brOvavE shrI lakSmi
A: kOramAlina narula koniyADanu nEnu parama pAvana
nApAli shrI lakSmi
C1: nIdu bhakta grEsaruDu prahlAduDapuDoka kanaka
kashipu
vAdu kOrvaka ninnu sharaNamani yAdu kOmana
gAcinAvu
2: entakani sairintu shrI manasandu teliyanidi Edi
lOkula
ninda kOrvaka ninnu kOrinandu kentani karuNa
cUtuvO
3: nI japamu nI smaraNa nI pada pUja nI vAri
celimi osagi
rAjiga daya cEyu tyAgarAja sannuta taramu gAdu
nArAyaNa hari. rAgA: yamunAkalyANi. Adi tALA.
P: nArAyaNa hari nArAyaNa hari nArAyaNa hari
C1: nashvaramanina dhanashvamulanu nE vishvasinca
bhUtEshvara hari hari
2: kOTishUla gani sATilEni palku bOTi nosagi
mummATiki vEDanu
3: Asa pishacA vESamu galugu dhanEshula gAcEdu
dEshamu nElanu
4: nAlOnE nI cElOjikkati nI lObhamu viDuva vElO
teliyanu
5: bhUlOkamulO mElOvaru vidhivrAlO nikhaujAlO
teliyanu
6: dUrE panulaku dUrEdaru kaDatErE panulanu tErE
manasuku
7: toli tA jEsina phalamE galadani ilanencani
martyula celimi enduku
8: dUSaNa hara para dUSaNa janagaNa bhISaNa suguNa
vibhISaNa sannuta
9: nOreppuDu nI pErE balukani vErE evvarunnArE
rAghava
10: mitra kulEsha caritra rasika jana mitramu
gOrudu vrttAri vinuta
11: vina vimAna kavIna hrdAlaya dIna janAvana dAnava
hara shrI
12: nA jUpulu mI nAjUku tanamu nE jUDani
tyAgarAulla malaru
natajana paripAla. rAgA: simhEndramadhyam. rUpaka
tALA.
P: natajana paripAla ghana nannu brOvavE
A: shruti moraliDa lEd bhU-sUtradhAri vIvE gadA
C: jita manOrathulaku mauna yatula tapO
niyatulakai hitamu sEyaka hitapu vratalanu jEndina
shrta padambu jIvanAmrta phalambu nIvani nA hitamu
pUja viDa nADina ataDE tyAgarAjanuta
nAtha brOvavE. rAgA: bhairavi. Adi tALA.
P: nAtha brOvavE raghunAtha brOvavE
C1: salilituDani munu palikina vAlmikula vakkalu
kallalAyenA raghu
2: bhAgyamunu gala municayamunu jUci hrdayamu
karagaga nabhaya mosagina raghu
3: varamagu nutuDi mungurulanu tolaginci karuNanu
nijabhakta varulanu jUcu raghu
4: agaNita ripulaku vagaLonarinci sva-nagaramu nEla
voccu sogasu jUpu raghu
5: bharatuni gani madi karagacu vAni uramuna
jErcina karamunu jUpu raghu
6: kala kalamanu mukha kalakanipura bhAmalu
valacaga tana sutalavalE jUcu raghu
7: nirupama nirguNa sarasija lOcana maruvaka
tyAgarAja varanuta shrI raghu
nATi mATa. rAgA: dEvakriyA. Adi tAA.
P: nATi mATa maracitivO O rAma cinna
A: mATi mATiki nApai mannana jEyucu Etiki yOcana I
bhAgyamu nIDanu
C: taruNula bAgu nartanamula jUcu vELa
caraNamulanu gani nE karagucu sEvimpa
bharatuni kara cAmaramunu nilpucu karuNanu
tyAgarAja varaduDani balkina
navanIta cOra. rAgA: cenjuruTi. Adi tALA
(tisragati)
P: navanIta cOra dEvaki vasudEva nandanA vasudEva
nandana yashOdana candana
A: brndArakAddi vandita kEshava bhakta candana
indIvarAyata lOcana Ananda candana
C1: bAluragUDi nAma smaraNa jEsukondamA bhaktula
pAdadhULi manapai jhallukondamA
2: rAja rAja rAja mahA rAjashEkara rAja rAja shUra
tyAgarAja shEkhara
nAyeDa vancana. rAgA: nAbhOmaNi. Adi tALA.
P: nAyeDa vancana sEyakurA O rAma nalugurikai
nammalEdurA shrI rAmacandra
A: mAyapu mAnavulanu jEri matsaruDai tirigitinA
dayAdula pOraina gAni dAsuDanai
vEDukonna
C: vAdADucu bAluru "eccati vAdavu"
nilurA buddhi lEdA yana tAlimi galavAArai tali
taNDrulu jUci
mOdamutO danayu lanucunu muddubeTTi kaugili gUrca
lEdA aTu nE gAdA tyAgarAja sannuta
nE morabeTTitE. rAgA: rUpavati / tODi. tripuTa
tALA.
P: nE morabeTTitE madilOna nI kAyasamElarA
A: I manavAdhamulanu gOri ellavAralavale nuNDakanu
C: tapam okaTi yOnara jEsitinO dAnambokaTi
aDigitinO kapaTAtmuDai palikitinO
kalihara tyAgarAjanuta
nE pogaDakuNTE. rAgA: shubhapantuvarALi /
dEshyatODi. jhampa tALA.
P: nE pogaDakuNTE nIkEmi kodavO nI manasu delise
gadarA O rAma
A: prApugaLa shuka sanaka prahlAda nArada
paramEsha rudrAdi bhaktularcimpaga
C: bhujiyimpa beTTi sati budhulu sAmAjikulu
bhajiyimpa sOdarulu pavanasUnuDaja
biDaujAdi surulAptalainAru nIraja nayana shrI
tyAgarAjanuta bAluDagu
Meaning: 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. 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,
and others, having Your support, 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 sing your praises; 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 extol
(pogaDaka uNTE) (pogaDakuNTE) You, how (Emi) does it matter (kodavO) (literally
deficiency, want) to You (nIku)
(nIkEmi)? Haven’t (kadarA) I understood (telise) Your (nI) mind
(manasu)?
A: When devotees (bhaktulu) like zuka,
sanaka, prahlAda, nArada, rudra who is Himself the Great (parama) Lord
(Iza) (paramEza), and others (Adi) (rudrAdi) having (kala)
Your support (prApu) 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 (peTTa)You; wise men
(budhulu) and men of society (sAmAjikulu) are there to sing your praises
(bhajiyimpa); 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?
nenaruncarA nApaini. rAgA: simhavAhini. DEshAdi
tALA.
P: nenaruncarA nAApaini cAla nI dAsuDanu kAdA shrI
rAma
A: sanakAdi yOgi brnda vandya pAda sAkEta vAsa
sadbhakta pOSa
C: talli tanDri guru deivamu nIvani tarucugAnu
ninnu nammiyunna nE
dallaDillucuNDa dari cUpavEmi tyAgarAja paripAla
suguNa shIla
nenaruncinAnu annTiki. rAgA: mALavi. dEshAdi tALA.
P: nenaruncinAnu anniTiki nI dAsuDani nEnu nIdupai
A: ghanagha jImutAshuga jaladhi gambhIra ni
pAdamulapai
C: kalilO mATala nErcukoni kAntalanu tanayula
brOcuTakai
shIlAtmuDai balka nenanura tyAgarAjApta nyeDa
Meaning :
Pallavi : I have placed affection on You that You are the original
cause of everything.
Anupallavi : O Gale that blows away the clouds of severe sins! O Lord
who is majestic like the Ocean! I have placed affection at Your feet that You
are the original cause of everything.
Charanam : In the kali, in order to protect wife and children, learning
elocution, I shall not speak becoming stone-hearted; O Benefactor of this
tyAgarAja! I have placed affection on You that You are the original cause of
everything.
nEnendu vEtukudurA. rAgA: harikAmbhOji /
karnATakabehAg. Adi tALA.
P: nEnendu vEtukudurA hari
A: A nAlgu mOmulavAni mora nAlakinca rAni ninnu
C: kaluSAtmuDai duSkarma yutuDai palumAru
durbhASiyai
ilalO bhaktAgrEsaraula vESiyai tyAgarAja pUjita
Meaning: O Lord hari worshipped by this tyAgarAja! I remained in this
World as impure minded, performing evil activities, speaking ill many a times,
and donning the garb as the eminent of devotees; therefore, where will I search
for You who did not come heeding the appeal of even brahmA?
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! O Lord worshipped (pUjita) by this tyAgarAja! I
remained - impure (kaluSa) minded (AtmuDu) (kaluSAtumuDai), performing
(yutuDai) evil activities (duS-karma), speaking ill (dur-bhASi) (literally one
who speaks ill) (durbhASiyai) many
a times (palumAru), and donning the garb (vESiyai) as the eminent (agrEsaruDu)
of devotees (bhakta) (bhaktAgrEsarula) here (ilalO) (literally World); therefore,
where will I search for You?
nEramA rAma. rAgA: saurASTra. dEshAdi tALA.
P: nEramA rAma rAma nIkidi nIrajAkSa jIvAdhAra
A: mArakOTi saundaryamunu gani madilOna sunta
maraciyuNTE
C: kOri kOri koluvu sEyu vELa sAramaina pada
sarasamula bOngAra jUci yuramuna
nuncadAmO kanula nOTTudAmO yani kUrimi brahmAnanda
mandu cunu koNTa
mayi maraci yuNTinigAni tArakAdhi pAnana pAvana
sItAnAyaka shrI tyAgarAjunipai
nI balamA. rAgA: Anandabhairavi. Adi tALA.
P: nI balamA nAma balamA nijamuga balkavE O rAma
A: shrI bhuja mA talli balamA shIlAtmutau
sau-bhakta balamA
C: girirAja jAmAtAdi aja sura rAja kAncana rAja
bhayahara
rAja rAvaNa rAja bhIkara tyAgarAjanuta dhAma bhIma
nI bhajana. rAgA: nAyaki. Adi tALA.
P: nI bhajana gAna rasikula nE nendu gAnarA rAma
A: shrI bhava sarOja sanAdi shachI manOramaNa
vandya ilalO
C: saguNa nirguNa nijamu dabbaralanu shanmatamula
marmamasta
siddhula vagalu jUpa santasilla gaNTini varAnana
tyArAja vinuta
Meaning: (From TK Govinda Rao’s Book)
O Rama! Tell me where (“nendu”)
I (“ne”) can come
across (“gaanara”) men(“rasikula”) in this world who involve themselves
heart and soul in singing (“gaana”) your (“nee”) glory
(“bhajana”).
You are worshipped
(“vandya”) by exalted
(“ilalo”) divinities like Lakshmi (“sri”), Siva
(“bhava”), Brahma (“sarojaasana”), Indra, the spouse
(“manoramana”) of Sachi
Devi and other (“aadi”) celestials.
You have explained to me with wonderful
clarity the mystery (“nijadabbaralanu”) behind worship of the transcendental
god-head and of the Almighty with (“saguna”) and without form
(“nirguna”). You have revealed(“jupa”) to me the secret behind the doctrines of
six (“shan”) creeds (“mathamula”) and hollowness and
myth (“vagalu”) of the so-called SIDDHIs (supernatural
(“marmaasta”) powers) which only serve to bloat the ego
(“santa silli”) and distance one (“gantani”) from the
the real quest.
nI bhakti bhAgya. rAgA:
jayamanOhari. rUpaka tALA
P: nI bhakti bhAgya sudhA
nIdEdE janmamu
A: bhU-bhAramu gAni sura bhUsuralai janincina
C: vEdOktambau karmamu vEtagalgu gatAgatamau
nAdAtmaka tyAgarAja nAtha prEmaya sadA
Meaning: O Essence of nAda! O Master of this tyAgarAja! O Immeasurable
Lord! Swimming always 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 always (sadA) the nectarine ocean of
fortune called Your devotion is indeed (human) birth.
nI cEyu. rAgA: nIlAmbari. cApu tALA.
P: nI cEyu vicitramulu evaru cEyuduru O
praNatArthihara harA
A: rAja rAjEshvaraA nI rAjyamulalO nE jEyu pani
lEdA O dEva dEvA
C: aSTAkaSaramulalO antargatamuga viSNu cittamuna
vihArincina shrI
aSTa lakSmiki anugrahamu jEyalEdA shiSTa tyAgarAju
kaSTamu ghanamA
nI cittamu nA. rAgA: vijayavasanta. dEshAdi tALA.
P: nI cittamu nA bhAgyamayyA nirupAdhika
nIvADanayya
A: yOcini kAryamu lEdanucu nOka pAri sharaNanu
koNTInayya
C: para deivamula jUcunantanE bhAvamandu nIvai
baragEdavayya
dharalOna nA sarivAralalO daya jUDavayya
tyAgarAjanuta
Meaning:
P:I have faith in you alone because your mind is pure and tranquil
A:Oh Rama, don't leave me thinking that my mind is deceitful and
wavering
C:The Guru is like chilla ginja( a seed used to used to separate mud
from muddy water). The Guru is like a honey bee. The Guru is the sun himself.
The Guru is the savior. And the Guru is the ultimate resort. I accepted you as
my Guru, Oh lord of Tyagaraja, protect me
nI cittamu nishcalamu. rAgA: dhanyAsi. cApu tALA.
P: nI cittamu nishcalamu nirmalamani ninnE
namminAnu
A: nA cittamu vancana cancalamani nanu viDa
nADakumi shrI rAma
C: guruvu cillaginca guruvE bhramaramu guruDE
bhAskaruDu guruDE bhadruDu
guruDE uttamagati guruvu nI vAnukoNTi dharanu
dAsuni brOva tyAgarAjanuta
In the kRti tyAgarAja reiterates that he has placed
total faith on the Lord.
Meaning: 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.
nI dAsAnudAsuDa. rAgA: hamIrkalyANi. dEshAdi tALA.
P: nI dAsAnudAsuDa nani pErE Emi phalamu
A: pEda sAdhulandu nIku prEmalEka pOyE
C1: sarivArilO nannu cauka jEsitivi gAni karuNimpa
lEka nIdu karmamanedavu gAni
2: rOsamu lEshamu lEdayE rucira vAkkalu pOyE
dAsula brOcitivaTa tyAgarAju ilalO
nI daya galguTE. rAgA: rItigauLa. Adi tALA.
P: nI daya galguTE bhAgyamani nijamuga nEla dOcadO
A: nAdarUpa nIrada sannibha dIna nAthAnvaya
bhUSaNa mrdubhASaNa
C1: avivEkulaina dAra tanayula nanudinamunu galasi
bhava sAgaramu nIDalEka
bhayamuna jeyyalasi avanIshula
gAci sukhamu lEka nAyAsamu sOlasi vividhamulagu nI
mAyAlOpala dagilina tana kI avadhulanu dekisi
2: vEga lEci tA natilObhi janula vEmbaDigA dirigi
rOgiyai tA kOrina kOrkalu rOyaka mEnu karagi bhOga
bhAgyamula kOrakanya surula bhUsurula gOri tirigi
E gatiyu lEka I sukhambu liTlani tana madini tAnErigi
3: nAganAyaka shayanEndu dIna nAtha nayana sItAnka
yOgi vandita padAravinda yuga sharaNa kaLanka rAga
lObha madAdula goTTi rakSincE birudAnka tyAgarAja
pUjita raghunAyaka tArakamani teliyu nishshanka
nI daya rAdA. rAgA: vasantabhairavi. rupaka tALA.
P: nI daya rAda
A: kadanE vArevaru kalyANarAma
C1: nannu brOcuvarilanu nADE teliya ina vamsha nI
kinta tAmasamA
2: anniTikinadhikAruDani nE bogaDitE mannincitE nIdu
mahimaku takkuva
3: rAma rAma rAma tyAgarAja hrtsadana nAmadi
tallaDillE nyAyamA vEgamE
nI daya rAvalegAka. rAgA: tODi. Adi tALA.
P: nI daya rAvalegAka nEnenta vADanu rAma
A: vEda shAstra purANamulanni nIvE gati anucu
morabeTTu ganuka
C1: sArasAra kantAra caramada vidAra sundarAkAra
suguNa
sukumAra mA ramaNa nIrajAptakula pArAvAra
sudhArasa pUrNa
2: shrI harE vara vidEhajAdhipa vivAha daLita ripu
dEha shESa
samabAhA sajjana samUha vairimada dAhA mauni
hrdgEhA nAdupai
3: Adi dEva dEvAdi mrgya sanakAdi vinuta kAmAdi
sadguNa
harAdi madhya rahitAdi tyAgarAjAdi vandita vivAdi
mada haraNa
nI dayacE. rAgA: yadukulakAmbhOji. dEshAdi tALA.
P: nI dayacE rAma nityAnanduDaiti
A: nADa brahmAnanda rasAkriti gala
C: vara mrdu bhASa su-svaramaya bhUSa vara tyAgarAja
vAg-cElAvrta
nI muddu mOmu. rAgA: kamalamanOhari. Adi tALA.
P: nI muddu mOmu jUpavE
A: nA mIda nenarunci naLina daLa nayana
C1: uramuna ninnuncukOne gAni uraga shayana
nAdullamu ranjilla
2: pulakarinca ninu pUja sEtugAni kalanaina maruva
cukkala rAyani bOlu
3: marulu konnAnu madana janaka dharasutA ramaNa
shrI tyAgarAjuniki
nI nAma rUpamulaku. rAgA: saurASTra. Adi tALA.
P: nA nAma rUpamulaku nitya jaya mangaLam
C1: pavamAna sutuDu baTTu pAdAra vindamulaku
2: navamukta hAramulu naTiyuncE yuramunaku
3: naLinArigEru ciru navvugala mOmunaku
4: pankajAkSi nelakonna anga yugamunaku
5: prahlAda nAradAdi bhaktulu pogaDakuNTE
6: rAjIva nayana tyAgarAjDdi vinutamaina
In the kriti 'nI nAma rUpamulaku’ – rAga saurASTraM, shri
tyAgarAja sings the praise of the Lord – this song is generally sung at
the end of any auspicious functions – as maGaLa hArati.
Meaning:O Lotus Eyed! May there ever be victory and prosperity to Your
name and form which are being extolled by prahlAda, nArada and other devotees
and praised by this tyAgarAja! May
there ever be victory and prosperity (a) to the Lotus of Feet held by AJjanEya!
(b) to the pair of thighs where sItA is seated! (c) to Your broad chest wherein
dangles new pearl necklaces! (d) to the smiling face that derides the Moon!
Word-by-word Meaning:
P:May there ever (nitya) be victory (jaya) and prosperity (maGgaLaM) to
Your (nI) name (nAma) and form (rUpa) (rUpamulaku)!
C1:May there ever be victory and prosperity – to the Lotus
(aravinda) (aravindamunaku) of Feet (pAda) (pAdAravindamunaku) held (paTTu) by
AJjanEya – the son (sutuDu) of Wind God (pavamAna) and to Your name and
form!
C2:May there ever be victory and prosperity to the pair (yugamunaku) of
thighs (aGga) (literally part of the body) where sItA – the Lotus
(paGkaja) Eyed (akSi) (paGkajAkSi) is seated (nelakonna) (nelakonnayaGga) and
to Your name and form!
C3:May there ever be victory and prosperity to Your broad chest
(uramunaku) wherein dangles (naTiyiJcu) (literally dancing) new (nava) pearl
(muktA) necklaces (hAramulu) and to Your name and form!
C4:May there ever be victory and prosperity to the smiling (ciru navvu
gala) face (mOmunaku) that derides (gEru) the Moon – the enemy (ari) of
Lotus (nalina) (nalinAri) and to Your name and form!
C5:May there ever be victory and prosperity to Your name and form which
are being extolled (pogaDucuNDu) by prahlAda, nArada and other (Adi) (nAradAdi)
devotees (bhaktulu)!
C6:O Lotus (rAjIva) Eyed (nayana)! May there ever be victory and
prosperity to Your name and form praised (vinutamaina) by this tyAgarAja!
nI pada pankajamula. rAgA: bEgaDa. Adi tALA.
P: nI pada pankajamula nE nera namminAnu
A: bhUpAlula garvambu lanacu koraka paramEshvaru
cApamu druncina
C1: kOpamutO munu tApasi iccina shApamuna ahalya
anudinamu
cAparAti tanutApa morvani Apenu gani paritApamu
dIrcina
2: vanaruha tulita nayana sankrandana tanayuni
bAdha sahimpani virOcana-
sutu madi galigina bhaya megayaga ghana tama
dundubhi bEnutala dannina
3: jyAvaranuta jyAjAvara biDau jAvarAja shrta
tyAgarAja
jyAvarAja rudrA-vanIsura bhavanIya muni jIvana
anishamu
P: I have placed total faith in Your Lotus Feet.
A: I have placed total faith in Your Lotus Feet which broke the bow of
that Lord shiva with a view to humble the pride of the Kings.
C1: I have placed total faith in Your Lotus Feet which, 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
suffering.
C2: O Lord with Lotus like eyes! I have placed total faith in Your
Lotus Feet which, in order to remove the fear lurking in the mind of sugrIva
who could not bear the troubles of vAli, kicked away the huge carcass of
dundubhi.
C3: O Lord praised by best of archers! O Consort of sIta! O Lord vAmana!
O Lord who is refuge of this tyAgarAja! O Lord cherished by Lords viSNu,
brahmA, shiva and brAhmaNas! O Lord who is the very life of sages! I have
forever placed total faith in Your Lotus Feet.
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 Your Lotus Feet which,
broke (druJcina) the bow (cApamu) of that (A) Lord shiva (paramEzvaru)
with a view to (koraku) (korakA) humble (aNacu) the pride (garvambulu)
(garvambulaNacu) of the Kings – Lord (pAlula) of Earth ((bhU).
C1 I have placed total faith in Your Lotus Feet which,
finding (gani) ahalya (ahalyanu) who could not bear (Orvani) the
constant (anu dinanu) bodily (tanu) distress (tApamu) as a black (cApa) stone
(rAti) due to the curse (zApamuna) (zApamunanahalyanu) pronounced (iccina)
(literally given) on her earlier (munu) by the sage (tApasi) (tApasiyiccina)
gautama in anger (kOpamutO), and relieved (dIrccina) her (Ape) (Apenu)
(tApamOrvaniyApenu) suffering (paritApamu).
C2 O Lord with Lotus (vanaruha) like (tulita) eyes (nayana)! I have
placed total faith in Your Lotus Feet which, in order to remove (egayaga) the
fear (bhayamu) (bhayamegayaga) lurking (galgina) (literally arisen) 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 best (vara) of archers (jyA) (literally
bow-string)! O Consort (vara) of sIta – Earth-born (jyAjA)!O Lord vAmana
- upEndra – younger brother (avaraja) of indra (biDauja)! O Lord who is
refuge (Ashrita) (biDaujAvarajAshrita) of this tyAgarAja!O Lord cherished
(bhAvanIya) by Lords viSNu – Consort (vara) of bhUdEvi - Earth (jyA) -
brahmA (aja) (varAja), shiva (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.
nI parAkramamu. rAgA: SanmukhapriyA. cApu tALA.
P: nI parAkramamu evarikunnadayya
A: nApai daya jEyavE nAtha jagadIshvarA
C1: pApa hara nI nAmamucE bANa rAvaNAduDu E
pagidini munu varamula nandiri
E punavara savyasAciyunu ninnu meppinci nI
sharaNamu pondagAlEdA
2: bhAnukOTi prakAsha praNatArtihara ninnE mAnaka
nE bhajinci mIritinO jagadIshA
dInuDagu tyAgarAja hrdaya nivAsa sannuta munijana
sura pAlaka shankara
nI sari sAti evaru. rAgA: hEmavati. Adi tALA.
P: nI sati sATi evaru lEdanucu niratamu nE nI
padamula
A: dAsuni brOcuTa karudAyegadA bhAsulu verAye
bhaLi bhaLi
C: aja kumbhaja muni nagaja patIndrulu gajapati
khaga phaNi rAja varENyulu
bhajana parulugA velasiri tyAgarAja vinuta nA
manavi vinutaku
nidhicAla sukhamA. rAgA: kalyANi. cApu tALA.
P: nidhicAla sukhamA rAmuni sannidhi sEva sukhamA
nijamuga balku manasA
A: dadhi navanIta kSiramulu ruciyO dAsharathi
dhyAna bhajana sudhArasamu ruciyO
C: dama shamanamau gangA snAnamu sukhamA kardama
durviSaya kUpa snAnamu sukhamA
mamata bandhana yuta nara stuti sukhamA surapati
tyAgarAja nutuni kIrtana sukhamA
Meaning: Oh, Mind ! Be honest in
making it clear, whether acquisition of material wealth or an
opportunity to be of service to Lord Sri Rama, is more conducive and satisfying
! Milk,
butter and curd on the one side and ambrosia of meditation and worship of Sri
Rama on
the other - Which one is a better choice ? Controlling one's senses as good as
a dip in
the serene Ganges or enjoyment of worldly pleasures comparable to bathing in a
well
having mire and dirt - which is better ? Would it not be a better alternative
to sing the
glory of the kindly Lord, as is done by wise ones like Thyagaraja, than engaging
in the
flattery of mortals swollen with insolence and deception ?
Word-by-word Meaning
P: O My Mind (manasA)! Tell me (balku) truly (nijamuga) whether wealth
(nidhi) is very (cAla) comforting (sukhamA) or the service (sEva) in the holy
presence (sannidhi) of Lord shri rAma (rAmuni)?
A:Are curd (dadhi), fresh butter (navanIta) and milk (kSIramu) etc.
(kSIramulu) tasty (ruciyO) or the nectarine (sudhA) juice (rasamu) of
meditation (dhyAna) and (collective) singing of praises (bhajana) of Lord rAma
(dAzarathi) - son of King
dazaratha - tasty (ruciyO)? O My Mind! Tell me truly whether wealth is
very comforting or the service in the holy presence of Lord shri rAma?
C:Is a bath (snAnamu) in the (holy) river gaGga called (anu) (practice
of) self control (dama) and
tranquility (zama) comforting (sukhamA) or is a bath (snAnamu) in the
water of well (kUpa) called the filthy (kardama) evil natured objects of senses
(dur-viSaya) comforting (sukhamA)? is extolling (stuti) of humans (nara ) who
are under (yuta) the yoke (bandhana) of egotism (mamata) comforting (sukhamA)
or is singing songs (kIrtana) of the Lord praised (nuta) (nutuni) by this pure
minded (su-mati) tyAgarAja comforting (sukhamA)? O My Mind! Tell me truthfully
whether wealth is very comforting or the service in the holy presence of Lord
shri rAma?
nIdu caraNamulE. rAgA: simhEndramadhyam. tripuTa
tALA.
P: nIdu caraNamulE gatiyani nerata nammina
vADanurA rAma
A: vEda vEdAnta vidituDani velayu shrI sarvEshvara
rAma
C: pApa karmamu niNDurA indu bAdha padanE jAlarA E
vaga gAnainanu nannElukO tyAgarAjanuta
Meaning:
O Rama! I have full faith that your feet alone are the refuge. O Rama!, adorned
by Vedas and Agamas! Prop of the universe! Full of sins and trouble born of
sins, I am unable to bear. By whatsoever method protect Tyagaraja.
nija marmamulanu. rAgA: umAbharaNa. Adi tALA.
P: nija marmamulanu delisina vArini nI valayinci
dEmAkO
A: aja gaja rakSaka gaja carambarAdi gauna
bhEdamula lIla galga jEsina nI
C: shruti shAstra purANa vidhAdi shanmata niSTula
nAmaparAdhula kSiti patulankumatulugA
jEsina kSEma tyA tyAgarAjanuta shrI manOhara nI
Meaning:
In the kriti tyAgarAja begs with Lord not to ignore him. O Lord praised
by this tyAgarAja! O Lord who steals the heart of LakSmI!Why would You make
them languish even those who have understood (1) Your true secrets in enacting
the grand sport of differences in
the deities (or qualities – sattva, rajas, tamas) of the Trinity -
brahmA, viSNu and shiva, and (2) Your joy in deluding (a) those devoted to
six-fold forms of worship emanting from the knowledge of vEdAs, zAstras and
epics, (b) those devoted to of chanting of Your names (nAma), and (c) those
rulers of Earth?
Word-by-word Meaning:
P: O Lord shri rAma! Why (EmakO) would You (nIvu) make even those (vArini)
who have understood (telisina) (Your) true (nija) secrets (marmamulanu)
languish (alayiJcEdi) (nIvalayiJcEdEmakO)?
A: O Lord shri rAma! Why would You make even those languish who have understood the true secrets of
– Your enacting (galga
jEsina) the grand sport (lIla) of differences (bhEdamula) in the deities
(daiva) of – brahmA (aja),
viSNu – the protector (rakSaka) of gajEndra – the elephant (gaja)
and shiva – one who has elephant (gaja) skin (carma) as his garment
(ambara) – and others (Adi) (carmAmbarAdi)?
C: O Lord shri rAma! Why would You make even those languish who have
understood the true secrets of Your joy (kSEma) (literally comfort) in deluding
(kumatulugA jEsina) (literally making fools) – those devoted (niSThula) to six-fold
forms of worship (SaNmata) emanting from (Adi) from the knowledge (vida)
(vidAdi) of vEdAs (zrUti), sciences (zAstra), epics (purANa), those devoted to
(parAdula) of chanting of Your names (nAma), and those kings – Lords
(patulan) of the Earth (kSiti)?
Lord praised (nuta) by this tyAgarAja! O Lord who steals (hara) the
heart (manas) (literally mind) (manOhara) of lakSmI
nijamaitE mundara. rAgA: bhairavi. tripuTa tALA.
P: nijamaitE mundara nilavu mIvELa
A: ajuDaina harihayuDaina nA bhaktiyu
C1: gAsi jenducu nEnu garbhamulO nuNDa dEshika
varudupadEshincina della
2: unnatamuna nuNDi pada drOsina vELa urvi dEvi
nanneTTi bOcina della
3: nAga nAgamulu nanu bAdhincaga tyAgarAja nutuDu
nannu gAcina della
nijamuga nI. rAgA: shahAna. dEshAdi tALA.
P: nijamuga nI mahimalu delpa lEru
A: bhajana sEyumani palikiri gAni ajagaja simha
srgAlAntaramani
C: buddhiyanu tallani viSaya viTula kE proddu
nosagi paikamu lArjincE
siddhula sujanula sabhaku rAnErani peddalu shrI
tyAgarAjavinuta rAma
nIkE dayarAka. rAgA: nIlAmbari. tripuTa tALA.
P: nIkE dayarAka nE jEyu panulella nera vErurA
rAma
A: E kOpincaka nEnu nIvanu jnAni kElAgu
sukhamiccunE O rAghava
C1: manasu nilvani vAru mAya jAlamu jEsi mari
mukti konanaumE
kanu samjnuku rAni kAntanu balimi garamida
vAsamaunE O rAghava
2: vADuka lEni vidyala cEta sabhalOna vAdinca
bOnaunE
sATi vinnamATa madini nilpa lEni sarasuni
viTamaunE O rAghava
3: meppulakai bahu dharmamu jEsina migula brOva
tagunE
tappu mATalu gAdu tAraka nAma shrI tyAgarAjuni
paini O rAghava
Meaning:
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’?
Otherwise,
- (a) would it not amount to persons whose mind could not be restrained,
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 (lEni) 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?O Lord rAghava! O Lord
whose name (nAma) is the carrier (tAraka) across the ocean of Worldly
Existence! Pardon me; these are not
(kAdu) incorrect (tappu) statements (mATalu); 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)?
nIkE teliyakapOtE. rAgA: Anandabhairavi. Adi tALA.
P: nIkE teliyakapOtE nEnEmi sEyudurA
A: lOkAdhAruDavayyu nAlOni prajvalincu jAli
C: endendu jUcina endendu balikina endendu
sEvincina endendu pUjincina andandu
nIvani tOcu tanduku nI pAdAravindamunu dhyAnincina
dendukani tyAgarAja sannuta
nIkevari bOdhana. rAgA: shuddhasAvEri. Adi tALA.
P: nIkevari bOdhana
A: sAkEta rAma summuni stOma
C: kalakalamani nAtO baluka kunnAvu talapu
vErainadi tyAgarAjavinuta
nIku sari evarUrA. rAgA: maNIrangu. jhampa tALA.
P: nIku sari evarUrA nIvEgAni vErevaru
A: akkhu vAhana sutuDagu atyanta prEmatO bAguga
praNavAdhAruDu bahu vidha phalamiccina
C1: candra sUrya sanakAdi munijana surEndrulu
gandharva pramukhulu kanaka lakSakumbhamutO
(madhyamakAlA)
skandavara sanAtana vasiSTha sapta rSi gaNAdula
vArandaru urviki shubha mosagEDi c
intalO dhyAna yOga shIlAtava kumArA nandikEsha
shiva bhakta gragaNayuva
rAjya paTTAbhiSEka vivAha mahOtsava mantra hOma
japamuna andamuga cokkumani
mangaLa shObhanamulu pantamuga jEyuTa
mandahAsamutO sankalpamu jEsina
2: pakSi vAhana ghanuDu shrSTi kartulucEri
sAkSAtkArinci sadAshivuni krpa jEsi (madhyamakALA)
yakSa kinnaravara citranEna Urvashi kAkSigA
sogasuganu nATyamu jEya akSayamani karuNatO
Adi viSNu dEvuni vakSasthaLa nivAsini lakSmI dEvi
jUcuTa SaD-rasayuta bhakSaNamulu bahu vidhamula
maraga pakSamutO bhaktulaku parimaLa gandha sahita
dakSiNayunu jErci truptigA iccina
3: pancanada puramuna janincina nA pApamula
tIrcina praNatArthi haruDu shrI (madhyamakAlA)
kanjadaLa nEtritO karuNa jUcina vEnuka uncavrtti
bhajana unnatamuga jEsi
pannagAbharaNa nIdu pAdamula nammiti sancita
kAmAdula sancalamu dIrci
vAncita phala mosagina vAridhi nI sannidhilO
manjuLa vINa vENu mrdanga mahanIya
karakaLalu shruti jErci ranjita kriti jEsEdi
tyAgarAja sutuniki sthiramagu padamulucina
nIku tanaku. rAgA: bEgaDa. tripuTa tALA.
P: nIku tanaku ruNa bhAvamu lEdanEdaru
A: lEka nIkE dayalEdO shrI rAma
C1: cinna nADAdiga cittamandu nelakona vADavE nA
kOrika sAgakuNTE
2: karagi karagi pAda kamalamandu vrAla
karuNintunani nApai kanneDa jEsitE
3: I janmamuna nAdu pUjala gaikoni rAjillu shrI
tyAgarAjuni maracitE
Meaning: 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.
nIlakaNTha niranjana. rAgA: AbhOgi. rUpaka tALA.
P: nIlakaNTha nigrAnugraha phala dAyaka
A: bAlacandra jaTAdhara pancanada paripAla
C1: halAhala viSa pAnamu amrtamugA jEsitivi
guNAnubhava tyAgarAju sEvincina
ninnADa nEla. rAgA: kannaDa. Adi tALA.
P: ninnADa nEla nIrajAkSa shrI rAma
A: kannavAri paini kAkasEya nEla
C1: karmAniki taginaTTu kAryamulu naDicEni
dharmAniki taginaTTu deivamu brOcEni
2: cittAniki taginaTTu siddhiyu galgEni viTTAniki
taginaTTu vEDuka naDicEni
3: satvarUpa ninu sannuti jEsi tatvamu delisina
tyAgarAjuniki
Meaning: O Lotus Eyed! O Embodiment of Truth!
Why
should I blame You? Why be angry with any and everybody?
Events
will happen according to one’s (previous) actions (or fate); God will
dispense (His grace) according to the merits of one’s deeds.
Things
will be accomplished according to one’s will; the show will proceed
according to money paid.
Why
should this tyAgarAja, who understood the reality by extolling You well, blame
You?
Word-by-word Meaning
P: O Lotus (nIraja) Eyed (akSa) (nIrajAkSa)!
Why (Ela) should I blame (Adanu) You (ninnu) (ninnADanEla)? A: Why (Ela) be
angry (kAka sEyanu) (sEyanEla) with any and everybody (kannavAripaini)? O Lotus Eyed! Why should I blame you?
C1: Events (kAryamulu) (literally work, duty
etc) will happen (naDucunu)
according (taginaTlu) to one’s (previous) actions (or fate)
(karmamunaku);
God (daivamu) will dispense (His grace)
(brOcunu) (literally protect) according to (taginaTlu) the merits of
one’s deeds (dharmamunaku) (literally righteous actions); O
Lotus Eyed! Why should I blame you?
C2 : Things will be accomplished (siddhiyu
kalgunu) according to (taginaTlu) one’s mental attitude (cittamunaku);
the show (vEDuka) will proceed (naDucunu) according to (taginaTlu) money
(vittamunaku) paid; O Lotus Eyed! Why should I blame you?
C3 : O Embodiment (rUpa) of Truth (satya)!
Why should this tyAgarAja (tyAgarAjuniki), who understood (telisina) the
reality (tattvamu) by extolling You well (sannuti jEsi), blame You?
ninnana valasina. rAgA: kalyANi. cApu tALA.
P: ninnana valasina dEmi nannana valenu gAka
A: kanna taNDri nIkanna vElpu runnArurA Apanna
rakSaka nE
C1: kana saurincani durjanula bhASaNa lEka
manasuna nenaruna nInu jUcinAnA
anudinamunanu nE ninugana sajjana sEva
vinayamunanu nijamuga jEsinAnA
2: vinavayya manavini sanakAdi vinuta nE dhanamunu
konina bhAmanu prEmamIra
enayaka manasanu vanajamuna nati vEgana padamuna
pUja nonarincinAnA
3: kalimAnavulu sEyu cAla kAryamulanu nE nilalOnu
teliyaka valaciti gAni
kalalOnu galigina kalumula valE nEnci valacaka
balu tapamulu jEsinAnA
4: k\jalajApta kula vara tilaka vInula nI kathalu
vinna balu pApamulu bOnugAni
kulumula pAlukula celulu vashyulu gAni toli
janmamula pUjA phalamEmO teliya
5: shara cApadhara yOgi varanuta paripUrNa
nararUpa niratamu vara tyAgarAja
paripAla surabhUmi surulanu sthiramuga karuNincu
birudu nI karamuna meraya
ninnE bhajana. rAgA: nATa. Adi tALA.
P: ninnE bhajana sEyu vADanu
A: pannagashAyi parulu vEDalEnu
C: snAnAdi japa tapa yOga dhyAna samAdhi
sukhaprada
sItAnAtha sakala lOka pLalaka tyAgarAja sannuta
Meaning: 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 (lOka)! O Lord well-praised (sannuta) by this tyAgarAja! I
chant Your names only.
ninnE nera namminnu. rAgA: Arabhi. tripuTa tALA.
P: ninnE nera namminAnu nIrajAkSa nannu brOvumu
A: kanna kannavArini vEDu konnAnu phalamu lEdani
nE
C1: dAra tanayula udAra pUrNamu sEyu koraku dUra
dEshamulanu sancAramu jEsi sAra
mindaina lEka vEsAri I samsAra pArAvAramandu
galugu phalamI dariyani telisi rAma
2: sancita karmamu tolaginci nannE vEL karuNinci
brOcE deivamu nIvanucu yAcinci
koncepu narula nutiyincanu nAvallanu gAdancunu
dus-sangati cAlinci santatamu rAma
3: bhUtalamuna nokkari cEdi dhana-mapaharincu
ghAtakula paralOka bhItiyu lEni pAtakula baTTi
yama dUtalu goTTedi vELa brOtunani balka nevari
cEta gAdani shrI rAma
4: endu niNDIyuNDE raghunandana vEga nA manasu nandu
dalacina antAnandamai dOcE
sundara vadana yOgi brnda vandita padAravinda yuga
tyAgarAja vandanIya santatamu
ninnE nera namminAnurA. rAgA: kAmavardhani
(Pantuvarali) rUpaka tALA.
P: ninnE nera namminAnurA O rAma rAmayya
A: anni kallanucu ADi pADi vEDi pannaga shayana nE
cinna tanamu nADE
C1: vEda shAstra purANa vidyalacE bhEda vAdamula
dIraka bhramayu vArala jUci
2: bhOgamula kOraku bhuvilO rAjasammuna yAgAdu
lonarinci yalayu vArala jUci
3: I janmamuna ninnu rAji jEsikonalEka rAjillarAni
tyAgarAja rAja rAghava
Meaning: (From T.K. Govinda Rao’s Book and www.karnatik.com):
Rama! I have fully placed my faith (“nammi” - have faith,
trust) in you (“ninne”) alone.
I realized that worldly (“anni”) happiness is a mirage
(“kallala” – untruth), so I engaged myself in singing
(“padi” – sing) your glory and praying (“vedi” -
pray ) for your grace while dancing (“adi” - dance) to the rhythmic
chanting of your names, ever since my (“nade” – mine)
childhood.
Oh, you who recline (“shayana”) on the serpent couch
(“pannaga”), observing (“juchi”) men
(“vaarala”) who are caught in the web (“bhrama” - error
illusion, desire ) of eternal (“deeraka”) arguments and disputes
(“bheda vaadamula”) despite their proficiency
(“vidyalache”) in the Vedas and Epics (“shastra”,
“purana”)). They waste their time in fruitless exercises and waste
precious time.
ninnu bAsi. rAgA: balahamsa. Adi tALA.
P: P: ninnu bAsi eTla undurO nirmalAtmulau janulu
A: anagha su-puNya amara varENya sanaka sharaNya
sat-karuNaya
C: kanulaku caluva cevvula kamrtamu vinu rasanaku
ruci manasuku sukhamu
tanuvuku Ananadamunu galga jEsE tyAgarAja hrddhAma
pUrNa kAma
ninnu vinA nAmadi. rAgA: navarasakannaDa. rUpaka
tALA.
P: ninnu vinA nAma denu niluvadE shrI hari hari
A: kanulaku nI sogasentO grammi unnadi ganuka
C1: nIdu kathalu vInulandu niNDi unnadi rAma
shrIda nI nAmamu nota jElagi unnadiganuka
2: nEnu ecaTa jUcinanu nIvE unnadi rAma bhAnu
vamsha tilaka nIdu bhaktuDanucupEru ganuka
3: kapaTamu mATa lella kammanainadi nA tapamu yOga
phalamu nIvE tyAgarAja sannuta
ninnu vinA sukhamu. rAgA: tODi. rUpaka tALA.
P: ninnu vinA sukhamu gAna nIraja nayana
A: manasukentO Anandamai mai pulakarincagA
C1: rUpamu pratApamu shara cApamu sallApamu gala
2: karuNArasa paripUrNa varada mrdu vArtalu gala
3: rAga rasika rAga rahita tyAgarAja bhAgadEya
niravadhi sukhada. rAgA: ravicandrikA. Adi tALA.
P: niravadhi sukhada nirmala rUpa nirjita muni
shApa
A: sharadhi bandhana nata sankrandana shankarAdi
gIyamAna sAdhu mAnasa su-sadana (ciTTasvara)
sa , , ri ga ma ni dha ni ma dha ma ga ri sa dha |
sa , , ri ga ma dha sa* s *dha ni ni dha ma gairi ||
sa , dha dha ma ga ri sa ri , ni ni dha dha ma ga
| ma , ma gA rI sA ni dha ma ni dha rI sA , , , ||
ni dha sA sA dha ni ni ma dha dha ma ga ri sa ri
ga | ma ni dha ni ma dha dha ma ga ri ga ma dha sA , , ||
ni dha sA rI gA , rI gA mA , gA mA gA rI sA ni |
dha sA , ni ,dha ma , g , ri sa , ni ,dha ||
C: mAmava marakata maNI nibha dEha shrImaNI lOla
natajana pAla bhIma
parAkrama bhIma karArcita tAmasa mAnava dUra tYgarAja
vinuta caraNa
Meaning:O Lord who confers unceasing comfort! O Lord of blemishless
form! O Lord who removed the curse on ahalya pronounced by sage gautama! O Lord
who built causeway on the Ocean! O Lord saluted by indra! O Lord sung about by
Lord shiva and others! O Lord abiding in the blessed hearts of pious people! O
Lord whose body resembles the precious stone emerald! O Lord who is enamoured
by the precious lakSmI! O Nourisher of the people dependent on You! O Lord
whose prowess is terrifying! O Lord worshipped by the very hands of Lord shiva!
O Lord who is far removed from the people who are given to inertial and
passionate actions! O Lord whose feet is praised by this tyAgarAja!Please
protect me.
Word-by-word Meaning:
P: O Lord who confers (da) unceasing (niravadhi) comfort (sukha)
(sukhada)! O Lord of blemishless (nirmala) form (rUpa)! O Lord who removed
(nirjita) (literally win) the curse (zApa) on ahalya pronounced by sage (muni)
gautama!
A: O Lord who built causeway (bandhana) on the Ocean (zaradhi)! O Lord
saluted (nata) by indra (saGkrandana)! O Lord sung about (gIyamAna) by Lord
shiva (zaGkara) and others (Adi) (zaGkarAdi); O Lord abiding (su-sadana) in the
blessed hearts (mAnasa) (literally mind) of pious people (sAdhu); O Lord who confers
unceasing comfort! O Lord of blemishless form! O Lord who removed the curse on
ahalya pronounced by sage gautama!
C: Please protect (ava) me (mAM) (mAmava); O Lord whose body (dEha)
resembles (nibha) the precious stone (maNi) emerald (marakata)! O Lord who is
enamoured (lOla) by the precious (maNi) lakSmI (shri)! O Nourisher (pAla) of
the people (jana) dependent (shrita) on You! O Lord whose prowess (parAkrama)
terrifying (bhIma)! O Lord worshipped (arcita) by the very hands (kara)
(karArcita) of Lord shiva (bhIma)! O Lord who is far removed (dUra) from the
people (mAnava) who are given to inertial (darkness) (tAmasa) and passionate
(rAjasa) actions! O Lord whose feet (caraNa) is praised (vinuta) by this
tyAgarAja! O Lord who confers unceasing comfort! O Lord of blemishless form! O
Lord who removed the curse on ahalya pronounced by sage gautama!
nitya rUpa. rAgA: darbAr / kApi. rUpaka tALA.
P: nitya rUpa evari pANDitya mEmi naDucurA
A: satyamaina yajna mIra sAmarthyamu galadA
C: bhAnu pagalu rEyu ratna sAnu juTTadA pUni
shESuDamita bhAra bhUmi mOyaDA
vinulandu kAshIpati nI nAmamu balkadA mAni
tyAgarAja vinuta mahimAspadamagu nImundu
nIvADa nE gAna. rAgA: sAranga. jhampa tALA.
P: nIvADanE gAna nikhila lOka nidAna nimiSa
mOrvaga galana
A: dEvAdi dEva bhUdEva varapakSa rAjIvAkSa sAdhu
jana jIvana sanAtana
C: satyambu nityambu samaramuna shauryambu
natyanta rUpambu amita balamu
nityOtsavambu gala nIku nija dAsuDani tathyambu
balku shrI tyAgarAjArcita
Meaning: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!
I utter the truth that I am the dedicated
servant to You who has all the attributes of - ever adherence to truth, valour
in the battle, exceedingly beautiful form and limitless might; these are of
unceasing celebration to me. Therefore, can I bear even for a moment the
thought of myself not being Your’s?
Word-by-word
Meaning :
P: O
Lord who is the origin (nidAna) of all the (nikhila) worlds (lOka)! Can (galanA) I bear (Orva) even for a moment
(nimiSamu) (nimiSamOrva) (literally minute) (the thought of) myself (nE) not
being (gAna) Your’s (nIvADa)?
A: 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 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: Ever (nityambu) adherence to truth
(satyambu), valour (zauryambu) in the battle (samaramuna), exceedingly
(atyanta) (zauryambunatyanta) beautiful form (rUpambu) and limitless (amita)
(rUpambunamita) might (balamu) – O Lord worshipped (arcita) by this
tyAgarAja (tyAgarAjArcita) who utters (balku) the truth (tathyambu) that (ani)
he is the dedicated (nija) servant to You
(nIku) (dAsuDani) who has all these attributes (gala) which are of
unceasing (nitya) (literially ever) celebration (utsavambu) (nityOtsavambu) to
him; O Lord who is the origin all the worlds! Can I bear even for a moment (the thought of)
myself not being Your’s?
nIvaNTi deivamu. rAgA: bhairavi. Adi tALA.
P: nIvaNTi deivamu nE gAna nIrajAkSa shrI rAmayya
A: bhAvinci cUcupaTla paTTAbhiu rAmacandrA
C: ADina ninnADavale gApADina ninnu pADavalegA
gUDina ninnu gUDavale nI jADa telisina tyAgarAjuniki
nIvaNTi deivamunu. rAgA: tODi. Adi tALA.
P: nIvaNTi deivamunu shaDAnana nE nendu gAnarA
A: bhAvinci cUDa gAni brahmapuri nilaya girija
tanaya
C1: sari bAluratO kailAsa girini shubhAkrititO
nADaganu verapu lEka prANavArthamu
tAnanu vidhini kOpaginci saraguna nava vIrulandoka
kinkaruni gani mummAru
selavinci surulu mura purArulu vini meccaga varusa
gAnu shrSTi shakti nosagina
2: hari harAdulaku dikpAlula kala shashi sUryalaku
mari vidyAdharulaku
brahmANDamuna vElayu virAdulaku taramu gAka ninnu
jatagUDi sharaNanagA vini
sairincaka parama drOhi yaina shUra padmAsuruni
kIrtigAnu garvamanacina
3: mArakOTulandu kalgina shrngAramella indumukha
nI konagOrunu bOlune
aTuvaNTi shubhakaramu santatamu sAreku nA madini
nilipina kumAra dayApara
nIraja lOcana tArakAdhipa kalAdharauDagu shrI
tyAgarAja sannuta shrtahita
nIvE nanneDa. rAgA: saurASTra. cApu tALA.
P: nIvE nanneDa jEsitE nE nevaritO delpudunayya
A: bhavAbhAva mahAnubhAva shrI rAmacandra bhAvaja
janaka nA bhAvamu delisiyu
C1: kOrina kOrika lIDEru nanucu ninnu ArAdhincina
nannu Aradi beTTuDa
meragAdu nAdu nEramEmi nannElukOra I lOkamuna
ninka
2: bhaktilO shrI rAmabhakti mElani shiva shakti
santatamu viraktitO nutijEya
shakti jUci nija bhaktulu pogaDaga vyaktini jUci
nA shakti galigenu
3: patita pAvana sammatamuna sujana sangati
sEyuTaku samarahita rAma nAmamu
satatamu sEya nI vratamu gOriti gAni nata janaka
kulAbja hita tyAgarAjunipai
nIvEgAni nannevaru. rAgA: bilahari. cApu tALA.
P: nIvEgAni nannevaru gAtururA nIrajadaLa nayana
A: kavalasina kOri kalicci nannu cAla karuNinca
brOcE talli taNDrivi
C1: munu mA vashamuna galugu peddalu tapamulanu
jEsi yArjincina dhanamu
vinavayya bahu janmamulanu niNDAru virula
vElpulanu pUjincina phalamu
2: sharaNAgata jana pApa jvalanamunu shamana jEyu jala
pUrita ghanamu
suramuni jana gaNamula hrdayamu sugrIhamau
saccidAnanda ghanamu
3: sAgara shayana nadulalO mElaina svarNadi
snAnanAniki galgu phalamu
tyAgarAju varamani brahmAdulaku satyamu jEsi
palkina tArakamu
nIvEra kuladhanamu. rAgA: bEgaDa. cApu tALA.
P: nIvEra kuladhanamu santatamu nIvEra jIvanamu
A: Ivarakunu teliyakunna nA nEramu dEvara kSama
cEsi dayatO nElukOrA
C 1: mAdhava sItAvarAnuja sahita mangaLakara
paramAdbhuta carita
gAdhiyAga samrakSaNa satata gatijApta natajanAvrta
vidhi vinuta
2: sujana nicaya pApa hima caNDa susvarajita
ghanarava mAdhurya
ajamukhAri samara nirupama shaurya Ananda kanda
sundara suravarya
3: rAghava sarvAnnata svaprakAsha ramaNIyakara
patita lankEsha
tyAgarAja vara hrdaya nivEsha tarani shashAnka
lOcana janakIsha
meaning: 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.
C3: O Lord rAghava! O Exalted (unnata) of
all (sarva) (sarvOnnata)! O Self-effulgent (sva-prakAza)! O Lord who causes
(kara) delight (ramaNIya)! O Lord who slayed (pATita) (literally torn asunder)
rAvaNa – the Lord (Iza) of laGka (laGkEza)! 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.
nIvu brOvavalenamma. rAgA: sAvEri. Adi tALA.
P: nIvu brOvavalenamma nanu nikhilalOka janani
A: dEvi shrI dharma samvardhani divya darshana
mosagi santatamu
C1: nIvale karuNAsAgari I jagAna nE vetaki
kanugonagA nekkaDa gAna
pAvanamu shrImat pancanadIshvaruni rNi nA
bhAvamulO dorukukoNTi
vika maracedanA Ivarakunu jEsina nEramulanu
nIvencaka nAlugurilO
tana kika kAvalasina kOrika losagi kAvumu patita
pAvani dharma samvardhani
2: nAyeDa vancana sEyaka pasiDi shIlAkanja sAyaku
nanniTa nIvani EncitigAka
mAyapu bhavasAgara bAdhalu andAka eDabAyani nI
pada bhakti nosanga
parAkAkAyaja janukuni sOdari nI okka mAyalanu
tOlaga jEyaka uNDuTa
nyAyamu gAdu dayApari shubha phaladAyakiyau dharma
samvardhani
3: rAja shikhAmaNi satiyayina shubhakari amba
rAjarAjEshvari trijagadAdhAri
sarOja nayani nI mahimalanu teliyalErE tyAgarAjAdi
parama bhAgavata
hrdayAgArE I jagatini gauri parAtpari avyaja
munanu paripAlana jEyu
O jagadIshvari nera nammiti ninu rAjiga dharma
samvardhani
nOremi shrI rAma. varALi. Adi tALA.
P: nOrEmi shrI rAma ninnADa
A: sArE sArekunu pApa karmamulu salpucu nandu
nAvaNTi vAniki
C: pApulAruguru vashyula gAka paNDlikilincucu
daruNulakai
sItApati nijabhaktiyu deliyani tyAgarAjuniki
Orulakai
nrpAlavAla kalAdhara. rAgA: nAdavarAngiNi. Adi
tALA.
P: nrpAlavAla kalAdhara shEkhara krtAbhi vandana
shrI rAma
A: nrpOttama sharaNAgata janAgha abja hitnvaya
shashAnka
C: apavarga phala kAmulanu jUci aDDamai aNImAdi
siddhula mOsa buccEdarayya
su-pavitra rUpa sadA karuNajUDu sura pAlaka
tyAgarAjanuta
Meaning: O Ocean of compassion! O Lord
SrI rAma saluted by Lord Siva! O Excellent among kings! O Lord who relieves the
sins of people who have sought Your refuge! O Moon born in the solar dynasty! O
Lord of Most Holy Form! O Protector of celestials! O Lord praised by this
tyAgarAja!
Tempted by the desires resulting from (yOgic concentration for) liberation,
people are ruined by supernatural powers - aNimA and the like - which stand on
the way (to liberation); please always show mercy.
Word-by-word Meaning
P: O Ocean (AlavAla) of compassion (kRpA) (kRpAlavAla)! O Lord SrI rAma saluted
(kRta abhivandana) (kRtAbhivandana) by Lord Siva – one who wears (dhara)
the digit of the Moon (kalA) on His head (SEkhara)!
A: O Excellent (uttama) among kings (nRpa) (nRpOttama)! O Lord who relieves
(nivAraNa) the sins (agha) of people (jana) (janAgha) who have sought (Agata)
Your refuge (SaraNa) (SaraNAgata)!
O Moon (SaSAnka) born in the Solar (Sun) – favourable (hita) to Lotus
– born of water (abja) (nivAraNAbja) – dynasty (anvaya)
(hitAnvaya)!
O Ocean of compassion! O Lord SrI rAma saluted by Lord Siva – one who
wears the digit of the Moon on His head!
C: O Lord (ayya)! tempted (jUci) (literally looking) by the desires
(kAmamulanu) resulting from (phala) (yOgic concentration for) liberation
(apavarga), people are ruined (mOsa buccedaru) (buccedarayya) by supernatural
powers (siddhula) - aNimA and the like (Adi) (aNimAdi) - which stand on the way
(aDDamai) (to liberation); O Lord of Most Holy (su-pavitra) Form (rUpa)! please
always (sadA) show (jUDu) mercy (karuNa); O Protector (pAlaka) of celestials
(sura)! O Lord praised (nuta) by this tyAgarAja! O Ocean of compassion! O Lord
SrI rAma saluted by Lord Siva – one who wears the digit of the Moon on
His head!
O dhavanEshavara. rAgA: nTakuranji. Adi tALA.
P: O dhavanEshvara parAtpara shankara bOdha sEyavE
sangItAnanda
A: nAdamaya prANAnAtha bhUtgaNa madana sukumAra
mAdhava manOhara
C: anna pAnAdi amsharUpayagu annapUrNAmbikA
sahituDavaTa
anya deivamulu ati gAravamuna ninnu goluturaTa
nIlakaNTha shiva (madhyamakAlA)
cinnanATinuNDiyu ninnE cintincu cuNTinigAdA munnu
ninnu nE kOrina nA
moravina rAdA nIku anyuDanA bhinnamu sEyakanu kannula
khagapaDa rAdA
vAdA vinnapamu vini mOmunu cUpimpavale tyAgarAja
pAlaka
O jagannAtha. rAgA: kEdAragauLa. Adi tALA.
P: O jagannAtha ani nE pilacitE nOyani rArAdA
A: rAjIva nayana rAkEndu vadana rAjillu sItA
ramaNi hrtsadana
C1: idi vELa gAdu ika tALa bOdu madini nIvEgAni
mari gati lEdu
2: iravonda rAka inka parAkA dora nIvEyani tOpika
gAka
3: lAlincu rAja ravikOTi tEja lIlAvatAra pAlita
tyAgarAja
O rAjIvAkSa. rAgA: Arabhi. cApu tALA.
P: O rAjIvAkSa OrajUpula jUcEda vErA nE nIku vErA
A: nErani nApai nEramu lEnitE gArAdani paluku
vArulEni nannu
C1: makkuvatO ninnu mrokkina janulaku dikku nIvani
ati grakkuna brOtuvani
ekkuva sujanula okka mATalu vini cakkani shrI rAma
dakkati gAdarA
2: miti mErulEni prakritilOna dagili nE mati
hInuDai sannuti sEyanEraka
batimAli nIvE gatiyani nera nammiti gAni ninu
maracitinA santatamu
3: mAvara suguNa umAvara sannuta dEvara daya cEsi
brOvaga rAdA
pAvana bhakta janAvana mahAnubhAva tyAgarAja
bhAvita inkanu
O rAma O rAma. rAgA: Arabhi. Adi tALA.
P: O rAma O rAma OnkAradhAma O rAma O rAma
Onarincu prEma
C1: nAmElu nandaru navvuTakAyE nEmani tALudu nIka
dEvarAya
2: nannEci nandaku nayamEmi kaligE ninnE nera
nammiti nIvE nA salige
3: nIkE dagiyunnAnu nijamu nAmATa sAkEta rAma
rakSaNa sEyapuTa
4: dharalOna rakSkulu lERu dEva maracitE veracitE
mAkEmi dOva
5: I janmamenduku evaru tanakEla rAjIva nEtra daya
rAnidi mEla
6: hrdayamu caluvaite mudamu nIpAlu sudayAluda
vaitE sukhamu nIvElu
7: Atmakai okaTaina Ashinca lEdu paramAtma nIkani
palka manasEla rAdu
8: nIraina pAlaina nIkE unukoNTi tIraina cakkani
dEva kanukoNTi
9: nI kAshinciti gAni nimiSamu mAnEkemi nannElu
kOkuNTEyana
10: nI kaNTE dorakunA nirupama gAtra parAkEla shrI
tyAgarAjuni mitra
O rAma rAma. rAgA: nAgagAndhAri. CApu tALA.
P: O rAma rAma sarvOnnata nIkipuDora vancana ElarA
ghrNAkara
A: vEda shIramulella nAda raNatO nIvE deivamani
nammaga nammiti
C1: peddalaina vAri yOddanE satyamu kaddani
nammitini sammitini
2: bandhu ratnamA dayA sindhu nIvani satya
sandhuDu vanu koNTini ramaNTini
3: bharatu carya sahacarunitO ninDAra garagucu
balikitivE gAcitivE
4: sati mATalu sadA gapijUcE vini sammatini
gaugalincina shubhAnana
5: munu bhakta kOTulu goniyADa nIvu vArala
brOcinadi lEda mariyAda
6: I jagatini tyAgarAjuni brOcuTaki jAla mika
tALanu nI vELanu
O ramAramaNa. rAgA: kEdAra. Adi tALA.
P: O ramAramaNa rAma rAma nE nOrvajAla raghurAma
C1: sArasAkSa manasAra nammitini cErarA nI upacAra
mAyega
2: angalArpu gani pongagAni shrIranga nI madi
karaganga lEdurA
3: ninnu nammi nE khinnuDaiti Apannu narulakE
munna diddharini
4: cuTTi cuTTi nA guTTu nangadani beTTa jEsi
ceyibeTTa kuNTivi
5: dhIruDanucu ninu gOrukunna nIvArali vyasana
vAridhi nIdIra
6: mETiyau paluku bOTi patiki EnATi krOdhamO
tOTivAralalO
7: mAna rakSaka purANa sajjana nidAnuDanucu ninu dAna
mADigitini
8: kAna nIku sari gAnalOla ika gAna rAru peddAna
beTTudunu
9: yOga siddhulaku E gati anucu vEga tOcadA
tyAgarAjanuta
Meaning: 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.
C3: Having believed (nammi) you (ninnu), I
(nE) became dejected (khinnuDaiti); what hope is there (Emunnadi) in this world
(iddharini) for 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.
C4: Repeatedly (cuTTi cuTTi), having exposed
(aGgaDina peTTa jEsi) (literally displayed in a shop) my (nA) honour (guTTunu)
(guTTunaGgaDina), 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.
C5: Did Your (nI) people (vAralu) who
besought (kOrukonna) You (ninu) as (aJcu) a Hero (dhIruDu) (dhIruDaJcu), struggle (IdirA) in this (I) (vAralI) 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 (lOla) 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.
O rangashayi -Kambhoji -Aadi
P: O rangashAyi pilacitE O yanucu rA rAdA
A: sAranga varuDu jUci kailAsAdhipuDu gAlEdA
C: bhUlOka vaikuNTham idiyani nIlOna nIvE yuppongi
shrI lOluDai yuNTe mA cintadire dennaDo mElOrva
lEni janulalO nE migula nOgili divya rUpamunu
mutyAla
saruLa yuramunu gana vacciti tyAgarAja hrd-bhUSaNa
(Meaning and Comments ) : Oh RangasAyee ! When I implore You to
come
to me and beg You to bless me , why should you not come ?
Has
not Lord SivA become the Lord of KailAsam with Your grace ?
If
You forget other things ( Bhaktha RakshaNam , PaarArthyam
reminded
by ANDAL in Her ThiruppAvai , where She commands
the
Lord to wake up and go about His duties and not to
slimber
away in the comforting arms of Nappinnai )and give
Yourself
up to the enjoyment ( Bhogam ) in the company of
Sri
RanganAyaki here at Srirangam , Your Vaikuntam on
this
earth , What will happen to me ? When will there be an
end
to my sufferings resulting from living in the middle of
envy-ridden
people , who can not stomach other people
making
spiritual progress .
Oh Merciful Lord ! I stand before You
beseeching Your
blessings as You present Yourself in Your
beautiful
pearl-studded coat ( Mutthangi Sevai ) as
You engage in
Your Yoga NidhrA .Oh the Divine One decorating
my
heart space as a precious jewel ! Oh My
chinthAmaNi rathnam !
Please respond to me ! Please do not tarry
anymore !
Oh SeshasAyee of Srirangam ! Oh SaarangapANi
! Oh Kanaka RangA !
Oh VaibhOga RangA ! Oh KasthUri RangA !
Please heed my
prayerful appeal for your blessings .
The progressively emotion-laden Sangathis of this
pallavi are a delight to experience as sung
by
Sangeetha KalAnidhi Srimathi M.S.Subbulaksmi
.The sishyAs
assembled in Thiru Arangan's muRRam took
faithful note of them
all and passed on to us so that we can share
the bard's great
anubhavam at the Garbhagraham of SriranganAthA .
ODanu jaripE. rAgA: sAranga. Adi tALA.
P: ODanu jAripE muccaTa ganarE vanitalAra nEDu
A: ADavAru yamunAkADa krSNuni gUDi Aducu pADucu nandaru
jUDaga
C1: kondaru hari kIrtanamulu pAda kondaru Andamuna
muddu lADa
kondaru yamunA dEvini vEDa kondaru mutyapu
sarulasiyADa
2: kondaru taDabaDa pAliNTlu kadala kondaru
bangAru valvalu vadala
kondaru kkuTilAlakamulu medala kondaru balkucu
krSNuni kathala
3: kondaru tyAgarAja sakhuDE anaka kondaru kastUri
boTTu karagaga
kondaru koppula virulu jAraga kondaru kanaNamulu
ghallanaga
oka mATa. rAgA: harikAmbhOji. rUpaka tALA.
P: oka mTa oka bANamu oka patni vrtuDai manasA
A: oka cittamu galavadE oka nAdunu maravakavE
C: ciranjIvatvamu nirjara vara mOkSa mosangunE
dhara baragE dEvuDE tyAgarAja nutuDu
Okapari jUDaga. rAgA: kalAvati. Adi tALA.
P: okapari jUDaga rAdA
A: sukhavi manasArcita pAda sadA shuddhAntaranga
mudambutO
C: varulaina digIshulu candra vibhAkara mauni
varadulu shrI rAma
nI karuNA kaTAkSamu cEta velasirE gAni tyAgarAja
sannuta
OrajUpu cUcEdi. RAgA: kannaDagauLa. Adi tALA.
P: OrajUpu cUcEdi nyAyamA O ragUttamA nIvaNTi
vAniki
A: nIrajAkSa manu nI dAsulaku nI kETi vAvulu
delpavE
C: mAna mincukaina nIku tOcalEka pOyinavaina mEmi
puNya rUpamA
dIna rakSaka shrta mAnava santAna gAnalOla
tyAgarAjanuta
[I
am perturbed by your strange indirect sneering glance at me, Lord! Why this
unwarranted disregard which ill-fits a Saviour of your eminence? O Chief among
the Raghus! O Lotus eyed! Please enlighten me on the relationship which existed
formerly between you and your devotees so that you can judge for yourself if
you have been acting consistently. Are you not bound by a sense of honour and
responsibility for those who rely on you solely? You are the personification of
all spiritual merits. You are the only hope of the helpless and the destitute.
O Refuge of the mankind! Oh lover of music]
orula nAdukO. rAgA: shuddhasAvEri. Adi tALA.
P: orula nAdukO valasina dEmi parama pAvana shrI
rAma
A: paritApamu tALaka moraliDagA karuNa lEka nIvE
nanu jUDaga
C1: mancivAri sahavAsamu bAsi koncEpu narula
kOraku nutijEsi
encina kAryamu gUDani gAsi sahincukuNDEDidi nA
pEru vAsi
2: rAshi anucu narulanu cEbUni vAsi uNDEdi
bhAvanisha priya
nE mundu rAni jEsina karmamanu kOvale gAni
3: dEva tyAgarAja vinuta sanaka bhAvanIya
raghukula tilaka
Ivarakunu rAdu tanuvayalaka nIvE delisi kOvale
gAka
padavi nI. rAgA: sALagabhairavi. Adi tALA.
P: padavi nI sadbhaktiyu galguTE
A: cadavi vEda shAatrOpanishattula satta teliya
lEnidi padavA
C1: dhana dAra suta gAra sampadalu dharanIshula
celimi oka padavA
2: japa tapAdi aNimAdi siddhlacE jagamula nEcuTa
adi padavA
3: rAga lObhayuta yajnAdulacE bhOgamu labbuta adi
padavA
4: tyAgarAja nutuDu shrI rAmuni tatvamu deliyani
doka padavA
Meaning: (From T.K. Govinda Rao's book)
Lord! The real status of an individual does not depend on the extent of
his wealth, his wishes or his mansions, and not even in the closeness to
royalty.
It lies only ("galgude")
in the intensity of devotion ("Sad-bhaktiyu") to you("padavi Ni") in the understanding and assimilation of
the essence of the VEDAs and the UPANISHADs.
Mere lip-services ("satta teliyalenidi") to the passage in the
VEDAs and scriptures ("Veda-Shasta-Upanishattula"), display of
supernatural miracles, mere pretance of doing JAPA or practising austerities,
and sacrifices conducted for fruition of one's material desires do not at all
contribute to ones intrinsic status.
To be ignorant ("deliyani) of the doctrines and principles
("tatvamu") preached and demonstrated by SRI RAMA
("tyagajaajanutudau Sri Raamuni") in his incarnation detracts from
the status of man ("doka")
whatever his pretensions otherwise.
pAhi kalyANa rAma. rAgA: kApi. Adi tALA.
P: pAhi kalyANa rAma pAvana guNa rAma
C1: nA jIvAdhAramu nA shubhakaramu
2: nA nOmu phalamu nA mEnu balamu
3: nA vamsha dhanamu nadaitO tanamu
4: nA cittanandamu nA sukha kandamu
5: nAdu santOSamu nA muddu vESamu
6: nA manOharamu nAdu shrngAramu
7: nA pAli bhAgyamu nAdu vairAgyamu
8: nAdu jIvanamu nAdu yauvanamu
9: Agama sAramu asura dUramu
10: mullOka dhAramu mutyAla hAramu
11: dEvAdi dEvamu durjana bhAvamu
12: paramaina brahmamu pApEbha simhamu
13: idi nirvikalpamu Ishvara janmamu
14: idi sarvOnnatamu idi mAyA tItamu
15: sAgara guptamu tyAgarAjAptamu
pAhi kalyANasundara. rAgA: punnAgavarALi. cApu
tALA.
P: pAhi kalyANasundara rAma mAm pAhi
kalyANasundara rAma mAm
C1: cadivina vADanu gAnu rAma idi buddhi anucu
teliyalEnu
2: bhajiyincuTaku buddhi lEka rAma batimAli
tirigiti indAka
3: dIna dinamudaramu korakE rAma dhanikula
gAcitini Ivaraku
4: Alu sutulapaini prEma nI padAla nuncanaiti rAma
5: samsAra sukhamu satamani nAma sAra mEruga
maracitini
6: viSaya sukhAdula rOyalEka virravIgi mosamAya
7: shuka sannuta nannu kanna taNDri okapari
sharaNanu konna
8: tammi kannula raghuvIra ninu nammina
nannElukOra
9: nEramentO jEsinAnu Emi nEramanucu vEDinAnu
10: ninu nammuvAridE mElu nI pAda sEva vEyi vElu
11: sAkEta rAma nAmIda daya lEkuNDuTaka mariyAdA
12: sharaNya kOsalarAja rAma paripAlita tyAgarAja
pAhi mAm harE. rAgA: saurASTra. rUpaka tALA.
P: pAhi mAm harE mahAnubhAva rAghava
C1: pAhi rAma anucu rEyu bAgalu goliciti pAhi rAma
nIvanucu sampadamu velaciti
2: pAhi rAma anucu pAri pAri kOriti pAhi rAma nAma
mukta phalamu lEriti
3: pAhi rAma anucu bhuvini bAga buTTiti pAhi rAma
anucu gaTTi paTTU baTTiti
4: pAhi rAma anucu nIdu padamu nammiti pAhi rAma
anucu manasu bAguga rammiti
5: pAhi rAma anucu nIdu padamu bADiti pAhi rAma
anucu parama padamu vEDiti
6: pAhi rAma anucu dhyAna paruDa naitini pAhi
tyAgarAja vinuta bhaktuDaitini
pAhi mAm shrI. rAgA: kApi. jhampa tALA.
P: pAhi mAm shrI rAmacandra pAhi mAm shrI rAma
C1: akkaratO pAdamulaku mrokkiti Ela parAku
2: dikku nIvE uNDaganu grakkuna vEDukonnAnu
3: makkuvatO rAma nIvu ekkuva jEsi nannu brOvu
4: cakkani nI muddu mOmu okka sAri kanipimpumu
5: anniTanu nelakonna ninnu mincina vArevaranna
6: cinnanADE anusarincu konnavADanu nannu pAlincu
7: pannaga bhUSaNuDu cAla ninnu koniyADu nE vELa
8: mannana jEsi Elavayya Apanna rakSaka rAmayya
9: pannuga shrI tyAgarAja sannuta bhAskara tEja
pAhi pAhi. rAgA: saurASTra. jhampa tALA.
P: pAhi pAhi dInabandhO mAm pAhi parAnanda sindhO
C1: tArakAsura vairi nuta tAraka shubhakara carita
2: brahma rudrAdi sabhEshAribha simhAnana jita
bhESa
3: shakrAri janaka samharaNa shankha cakrAdi dhara
shrta caraNa
4: rAghavAnvaya supradIpa sukha rAghavana kuThAra
rUpa
5: shara shara jagadAdhara akhilAshara shArada
sukha dhIra
6: kuvalaya daLa sama nEtra pAlita kuvalaya daLita
amitra
7: kamalAhita guNa bharata rAma kamalAhita dharaa
vinuta
8: tyAgarAjanuta sharaNa nI tyAgarAja dhara suguNa
pAhi parama dayALO. rAgA: kApi. Adi tALA.
P: pAhi parama dayALO harE mAm
A: sundarAnana mukunda rAghava purandarAdi nuta
manda rAgadhara
C1: pankajApta hariNAnga nayana shritAnga suguNa
makarAnga janaka mAm
2: krUra mAnava radhAri bhavyakara nIradAbha
su-sharIra mA ramaNa
3: nirvikAra guNa sarvaradhara pUrva dEva mada
garva bhanjana
4: pUrNa rUpakalashArNa vastita suparNa vAhana
su-varNa cEla mAm
5: rakSamAmanica makSarAmrta rAkSasa nirjara
su-pakSa cApadhara
6: ranganAyaka shubhAnga sUryakula pungavAri mada
bhanga sarvada
7: nAga shayana bhavarOOga nAsha krpa rAgadE
varada tyAgarAjanuta
pAhi paramAtma. rAgA: varALi. Adi tALA.
P: pAhi paramAtma satatam mAm
C1: rAma sakala ripu bhIma muni manOddhAma
tri-jagadAbdhi rAma
2: bhAgadEyakaA rOgyAkara su-vairAgya bhaktajana
yOgya
3: rAmacandra nI nAmamandu nija prEmalEni
bratukEmi
4: santatambu tana antarambuna nI cinta lEni
vADenta
5: dorakarAni nI caraNa bhakti Emarina mAnavuDa
suruDai
6: Aru shatrulanu dUru cEsi nanu gAravincu vAru
lEru
7: manasuna nokaTi vacanamuna vEra vinayamu
lADukoninAnA
8: bAgugAnu shrI tyAgarAjanuta nAgarIka nanu vEga
pAhi rAma dUta. rAgA: vasantavarALi /
shaDvidhamArgiNi. rUpaka tALA.
P: pAhi rAma dUta jagatprANa kumAra mAm
A: vAhinIsha taraNa dasha vadana sUnutanu haraNa
C1: taruNAruNa vadanAbja tapanakOTi sankAsha
karadhrta raghuvara su-caraNa kalimalAbhra gandhavAha
2: ghOrAsura varAnnidhi kumbha tanaya krta kArya
pArijAta taru nivAsa pAvana tulya vEga
3: pAdavijita duSTa graha patitalOka pAvana vEda
shAstra nipuNa varya vimala citta satatam mAm
4: karuNArasa paripUrNa kAncanAdri samadEha parama
bhAgavatavarENya varada tyAgarAjanuta
pAhi rAmacandra pAlita. rAgA: shankarAbharaNa. Adi
tALA.
P: pAhi rAmacandra pAlita surEndra parama pAvana
sadguNa sAndra
C1: nIrada nIla munIndra hrdaya nArada sEvita
sArasa nayana
2: shrIkara rUpa sudhAkara vadana shOka nivAraNa
sundara radana
3: nirmala rUpa nindita madana sharmada sakalE
shArNava sadana
4: rAja rAjanuta rAghava tyAgarAja hrdAlaya
rakSita nAga
pAhi rAmacandra rAghava. rAgA: yadukulakAmbhOji.
tALA: t/laghu .
P: pAhi rAmacandra rAghava harE mAm pAhi rAmacandra
rAghava
C1: janaka sutA ramaNa kAvavE gati nIvu ganuka
nannu vEga brOvavE
2: enta vEDukonna nIku nAyandu isumanta dayalEka
uNDana
3: kaSTamulanu dIrcamaNTina nIvu nAkiSTa deivamu
koNTini
4: ambujAkSa vEga jUDarA nI kaTAkSambu lEni
janmamElarA
5: Atalanucu dOciyunnadO lEka nA lalATa likhita
marma meTTidO
6: sOdhanulaku nEnu pAtramA rAma yashOdhanulaku
nutu pAtramA
7: nIvu nannu jUDa vELarA nIkanna kanna tAvula nE
vEDajAlarA
8: nannu brOcuvAru lErurA rAma nIkanna deivamandu
lEdurA
9: rAjarAja pUjita harE tyAgarAjArcita rAghava
prabhO
pAhi ramAramaNa. rAgA: varALi. Adi tALA.
P: pAhi ramAramaNa mAm pAhi sadguNa gaNa harE mAm
C1: cinta mAna nIdu karuNa isumanta rAdu harE rAma
2: entani sairintu nE vEgintu harE rAma
3: cEti mallEpUvu guNDrAti kOrva bOdu harE rAma
4: dOsa panDu keTTu rAma tOcu ninupAkaTTu harE
rAma
5: ahaha cilukakUna brahmAstramunaku taguna harE
rAma
6: talli taNDri brOva kuNTE tanayuni kEdrOva harE
rAma
7: dEva dEva venna kaTTidebba kOrcu kOnuna harE
rAma
8: rAjavarya sharaNa tyAgarAja vinuta caraNa harE
rAma
pAhi rAma rAma. rAgA: kharaharapriyA. tALA:
t/laghu
P: pAhi rAma rAma anucu bhajana sEyavE
C1: kanikarambu galgi sIta kAntuni kanagA manasu
ranjilla balke madana janakuDu
2: vallavu diddi saumitri valaci nilvaga kaluva
rEkulanu gEru kanula jUcenu
3: bharatu dAvEla karagi karagi nilvAga karamu
baTTi kaugalincE varaduDappuDu
4: caNDa shatrughna dappuDu khaNDa vruttitO nuNDa
santasillE kOdaNDa rAmuDu
5: manasu delisi kalisi hanumantuDuNDaga canavu mATaluDu
cuNTe sArva bhaumuDu
6: vIri karuNa kaligi epuDu vElasi uNDunO
sAramaina bhaktice sannutintunO
7: dharmArtha kAma mOkSa dAnamElanE marma
mErugalEni indra sharma mElanE
8: bAga karuNa jEsi epuDu bhavya mosagunO
tyAgarAju ceyi baTTi dayanu brOcunO
pakkala nilabaDi. rAgA: kharaharapriyA. cApu tALA.
P: pakkala nilabaDi golicE muccaTa bAga delpa rAdA
A: cukkala rAyani gEru mOmugala sudati sItamma
saumitri rAmuni kiru
C: tanuvucE vandana monarincucunnArA canuvuna nAma
kIrtana sEyucunnArA
manasuna dalaci mE maraciyunnArA nenerunci
tyAgarAjunitO harihari mIriru
[What is the secret of
the service by which , standing on either side, you both delight the Lord
immensely? O maother Sita, how charming you are with your face rivalling the
moon's in splendour, and with teeth like chioce pearls in fine array! O
Lakshmana! The most ardent servant of the Lord! Do you prostrate before Him or
sing His praises and glory chanting the divine name or lose yourselves in
meditating on Him? Do me the favour of revealing the secret so that I may
follow suit and redeem myself]
pAlaya shrI. rAgA: dEvagAndhAri. Adi tALA.
P: pAlaya shrI raghuvIra su-krpAlaya rAjakumAr mAm
C1: tarAdhIsha vadana rAma tarAdhIsha damana mAm
2: rAkSasa janagaNa dUrAmaka rAkSasa smaravara
shUra mAm
3: shrI dasharatha kula sharaNa rAma shrI
dAsharati mada haraNa mAm
4: kumanO janagaNa bhIma rAma sumanO vAridhi sOma
mAm
5: jaya vijayaghavi rAma ravi jaya sulalita nAma
mAm
6: himakara kOTi nibhAnga E himakara haraNa
nissanga mAm
7: yAga rAjanuta sharaNani tyAgarAjadhara suguNa
mAm
Meaning: 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)! O
Lord whose name (nAma) is cherished (lAlita) by sugrIva (ravija) and Lord of
Death (yama)! 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).
pAlintuvO pAlinca. rAgA: kAntAmaNi. Adi tALA.
P: pAlintuvO pAlinca rAvO bAgaina balku balki nanu
A: ElAgu ninnADukonna nEramenca pani lEdu nApaini
C: paramAtmagu nija mArgamuna varadEshi kuNDana
tIyaga
paripUrNamagu bhakti mArgamE ani bhavincina
tyAgarAjanuta
palukavEmi nA. rAgA: pUrNacandrikA. Adi tALA.
P palukavEminA deivamA parulu navvEdi nyAyamA
A: aluka kAraNamEmirA rAma nI vADincinaTlu ADina
nAtO
C: talli taNDri bhakti nosagi rakSinciri takkina vAralentO
himsinciri
telisi UrakuNDEdi ennALLurA dEvAdi dEva
tyAgarAjunitO
Meaning: P:O My Lord! Why won’t
you speak to me? Is it justified if others laugh at me?
A:O Lord rAma! What is the reason for being angry with me? I have been dancing
to your tune; O My Lord! Why won’t you speak to me? is it justified if
others laugh at me?
C: My parents graced me by imbibing devotion; however, others troubled
me a lot; having known all these, how long will you remain unconcerned? O Lord
of celestials and others! why won’t you speak to this tyAgarAja? is it
justified if others laugh at me?
Word-by-word Meaning
P O My (nA) Lord (daivamA)! Why (Emi) won’t you speak (palukavu)
(palukavEmi) to me? Is it justified (nyAyamA) if others (parulu) laugh (navvunadi)
at me?
A O Lord rAma! What (EmirA) is the reason (kAraNamu) (kAraNamEmirA) for
being angry (aluga) with me?
I have been dancing (ADina) to your (nIvu) tune (ADiJcinaTu) (literally
the way you made me act) (nIvADiJcinaTuyADina);
O My Lord! Why won’t you speak to me (nAtO)? is it justified if
others laugh at me?
C: My parents (talli taNDri) (literally father and mother) graced
(rakSiJciri) me by imbibing (osagi) devotion (bhakti) (bhaktinosagi);
however, others (takkina vAralu) troubled (hiMsiJciri) me a lot (entO)
(vAralentO);
having known (telisi) all these, how long (ennALLu) (ennALLurA) will
you remain (uNDEdi) unconcerned (Uraka) (delisiyUrakuNDEdiyennALLurA)?
O Lord (dEva) of celestials (dEva) and others (Adi) (dEvAdi)! why
won’t you speak to this tyAgarAja (tyAgarAjunito)? is it justified if
others laugh at me?
palukavEmi patita. rAgA: Arabhi. tALA: t/laghu.
P: palukavEmi patita pAvana karuNa jilkavEmi
sujana jIvana
C1: Orcina tapa mArcina angalArcina enta nErcina
2: dalacina ninnu golicina enta valacina bAga
pilacina
3: delipina manasu nilipina pUja salipina matamu
kalipina
4: gAncina ninu bhajincina madamu vancina uramuna
nuncina
5: paTTina enta tiTTina ninnu juTTina padamu
baTTina
6: Adina ninnu pADina enta vEDina koniyADina
7: kOrina maragu jErina ninnu dUrina enta pOrina
8: telisina buddhi galasina jUci solasina pEru
delisna
9: mrokkina nIcE jikkina entO sokkina nIkE dikkina
10: nAgarAja shayana vEga rA shrI tyAgarAjanuta
ghrNa sAgara
paluku kaNDa. rAgA: navarasakannaDa. dEshAdi tALA.
P: paluku kaNDa cakkeranu gErunE panatulAra jUDarE
A: koluvu kUtamunanu golucu vArini bilaci
dAsharathi prEmamIra baluku
C: surula kAmini manula gAna mAdarana
nAlakinincucuni shrngAra
rasayukta vAra ramaNu lADa jUci sarasa tyAgarAja
nutuni tOnu bogaDE
paNipati shAyi. rAgA: jhankAradhvani. Adi tALA.
P: paNipati shAyi mAm pAtu pAlitAbdhi pAyi
A: maNimaya makuTa virAjamanO manmatha kOTi kOTi
samAna
C: gaja vara gamana kamanIyAnana sujana gaNAvana
sundara radana
gajamukha vinuta karuNAkara nI rAja nayana
tyAgarAja hrt-sadana
parabrahmanunE. rAgA: kharaharapriyA. Adi tALA.
P: parabrahmamunE patiyani nammitini bhavarOga
shamana praNatArthi haruni
A: aruNa kiraNa kamalamulO bhramaramu cEsina
bhakti rItilO
C: tava nAmamulalO tAra tamyamu lEni shivarAma
tatva smaraNamutO
navakOTi rAma nAma meravini bhuvanamandu tyAgarAju
kOrina
parAku jEsina. rAgA: jUjAhuLi. Adi tALA.
P: parAku jEsina nIkEmi phalamu galugurA parAtparA
A: suravairi surApta mAva rAja rApaghana nAyeDa
C: mudAna nIdu padAravinda mulanu baTTi mrokkega
lEdA
nidAna rUpa daridApu lEdu udAra shrI tyAgarAjanuta
parAku nI. rAgA: kiraNAvaLi. dEshAdi tALA.
P: parAku nI kElarA rAma
A: carAcaramula vasiyincu O sArasAkSa nI panulaNTE
nI
C: purANa shabari osangina aTu nE bhujincu konna
shESamA rAma
dharatAtmula guhunivale patra talpa monarincitinA
shrI tyAgarAjupai
paralOka bhayamu. rAgA: mandAri. dEshAdi tALA.
P: paralOka bhayamu lEka bhavapAsha baddhuleyyaru
A: karivAji shrngAra rAma shibhi-kAdulella manake
galigenani
C: konna kANTalamu kOna biDDalmamu vanne ciralanu
vAna guDiselanu
tinnaga gani dEva lOkamani tannukollulO
tyAgarAjanuta
paralOka sAdhanamE. rAgA: pUrvikalyANi. dEshAdi
tALA.
P: paralOka sAdhanamE manasA
A: smara lObha mOhAdi pApulanu smariyincakE shrI
rAma bhajana
C: jananAdi rOga bhayAdulacE dagala nIdu tyAgarAja
nutuni bhajana
Meaning: O My Mind! The collective singing of praises (bhajana) of shri
rAma -praised by this tyAgarAja - will not allow You to get caught in the snare
of (1) the great dreads called repeated birth, disease etc, (2) the sinful
temptations that arise in the World and (3) the bewilderment caused by
relationships like offspring etc. Therefore, it is the sure means of attaining
the future World (World of non-return). Do not think of actions leading to the
six internal enemies like desire, greed, obsession etc.
Word-by-word Meaning
P: O My Mind (manasA)! The collective singing of praises (bhajana) of
shri rAma is the (sure) means (sAdhanamE) (of attaining) the future (para)
World (lOka) (World of non-return).
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 shri rAma is the sure
means of attaining the future World (World of non-return).
C: The collective singing of the praises (bhajana) of shri rAma –
praised (nutuni) by this tyAgarAja - will not allow (Idu) You to get caught
(dagulanu) (dagulanIdu) in the snare (cE) (literally hands) of -
the great dreads (bhayAdula) (bhayaAdulacE) called (repeated) birth
(janana), disease (rOga) etc (Adi) (jananAdi),
the sinful temptations (durAsala) (durAsalacE) that arise (galgu) in
(andu) the World (jagamu) (jagamandu) and
the bewilderment (bhrama) (bhramacE) caused by relationships
(bhAndavula) like offspring (tanaya) (literally sone) etc (Adi) (tanayAdi);
therefore, it is a sure means of attaining the future World.
parama pAvana. rAgA: kAmavardhani. tripuTa tALA.
P: parama pAvana guNashAli nannu pAlimpavE
vanamAli
C1: anni nIvai uNDa lEdA nIvAkhilANDamula brOva
lEdA
2: anni nIkinka daya rAdA ninn-anusarincina vADu
gAdA
3: nIvADanai Aru dUra rAma nIvu nannEcEdi mEra
4: bhAvanamunu nIvEra mahAnubhAva mAkitaru laiyEra
5: dEvuDaina mA bhAnu kula tilaka nIvADanu nEnu
6: deivamulanu vEDalEnu nIku dAginaTTu lOku
vainAnu
7: vittamu lEla veyi vElu rAma sattamAtramu nIvE
cAlu
8: bhaktula kOsamu nIvu rAma shaktuDavai
velasinAvu
9: rAjasapu jUpu sEyakurA tyAgarAja pUjita
maravakurA
paramAtmuDu velugu. rAgA: vAgadIshvari. Adi tALA.
P: paramAtmuDu veluga muccaTa bAga delusukOrE
A: hariyaTa haruDaTa surulaTa narulaTa akhilANDa
kOTulaTa andarilO
C: gaganAnIla tEjO jAla bhUmayamagu mrga khaga
naga taru kOTulalO
suguNamulO viguNamulO satatamu sAdhu tyAgarAjAdi
AshritulalO
Meaning:O Folks! Know
unerringly the grandeur with which the Supreme Lord is effulgent as and in Lord
viSNu, Lord shiva, celestials, men
and millions of universes; He is ever effulgent in millions of animals, birds,
mountains and trees – all made up of the five elements - space, air,
fire, water and earth; He is found with qualities – sattva, rajas and
tamas, and bereft of qualities; He is effulgent in this pious tyAgarAja and
others who have sought Him.
Word-by-word Meaning:
P:O Folks! Know
(telusukOrE) unerringly (bhAga) the grandeur (muccaTa) with which the Supreme
Lord (paramAtmuDu) is effulgent (veligE)!
A: O Folks! know unerringly the grandeur with which the Supreme Lord is
effulgent - as (aTa) Lord viSNu (hari) (hariyaTa), as (aTa) Lord shiva (haruDu) (haruDaTa), as (aTa)
celestials (surulu) (surulaTa), as (aTa) men (narulu) (narulaTa), as (aTa)
millions of (kOTula) universes (anDa) and, in all (akhila) (akhilANDa) these
(andaru) (andarilO) (kOTulaTayandarilO).
C:O Folks! Know unerringly the grandeur with which the Supreme Lord is
ever (satatamu) effulgent - in millions (kOtulalO) of (animate and inanimate) animals
(mRga), birds (khaga), mountains (naga) and trees (taru) which are made up of
(mayamagu) (five) elements - the
space (gagana), air (anila) (gaganAnila), fire (tEjas), water (jala)
(tEjO-jala) and earth (bhU) (bhU-mayamagu); with (three) qualities (sa-guNamulO) and
bereft of or beyond qualities (vi-guNamulO); and in this pious (sAdhu)
tyAgarAja (tyAgarAju) and others (Adi) who have sought (Ashritulu)
(tyAgarAdiyAshritulalO) Him.
parAmukham ElarA. rAgA: suraTi. Adi tALA.
P: parAmukam ElarA rAmayya
A: nIradaramu galadA nIyeDala nityAnanda kalyANa
guNa
C: ibha rAju nIku Emaina niccenA delupu shubha
praduDu nIvE anucu sundara shrI tyAgarAjanuta
Meaning: In this kriti Shri
tyAgarAja pleads with Lord not to be unconcerned. This kriti is listed in the
category of ‘doubtful’ in the book of TKG, which means it is
doubtful whether this kriti was indeed composed by shri tyAgarAja.
P: O Lord rAmayya! Why do You turn Your face away?
A: Do You have disregard towards me? O Lord of eternal bliss! O Lord of
auspicious virtues!
C:Please tell me whether gajEndra gave something to You? O Handsome
One! O Lord praised by this tyAgarAja! being known (in is Wordld) that You
bestow auspiciousness, O Lord rAmayya! why do You turn Your face away?
Word-by-word Meaning:
P:O Lord rAmayya! Why (ElarA) do You turn Your face away (parAmukhamu)
(parAmukhamElarA)?
A:Do You (nIyeDala) have (galadA) disregard (nirAdaraNa) towards
me? O Lord of eternal (nitya) bliss
(Ananda) (nityAnanda)! O Lord of auspicious (kalyANa) virtues (guNa)! O Lord
rAmayya! why do You turn Your face away?
C: Please tell me (telupu) whether gajEndra – the Lord (rAju) of
elephants (ibha) gave (iccenA) something (Emaina) to You (nIku)
(nIkEmainaniccenA)? O Handsome One (sundara)! O Lord praised (nuta) by this tyAgarAja!
being known (in this World) that (anucu) You (nIvE) (nIvEyanucu) bestow
(praduDu) auspiciousness (zubha), O Lord rAmayya! why do You turn Your face
away?
parAshakti manuparAdA. rAgA: kAmavardhani. Adi
tALA.
P: parAshakti manuparAdA nApai parAkElanamma
A: purANi dharmasamvardani shrIpurAdhIshvari
rAjashEkhari
C1: vArAhi dhara dEvarAja jAlajabhava rakSasAdulu
varAlu kOru
vAraNanE nAgavarAtmajE munivarAcitE nanu brOvarAdA
O
2: vishAla nayanE kushalugaA nIdu sEva jEsi
dashAdhipAdulu
shAsvatulai paravashAla natisEya shAntamuna jUcu
shAmbhavi O
3: niraparAdhula nirAkArincE durAtmakula nindurAka
sEyaga
rAdA vara tyAgarAjanuta shubada rAma sOdari
dharAdharasutE
paripAlaya dAshrathE. rAgA: shankarAbharaNa.
tripuTa tALA.
P: paripAlaya dAsharathE rAma mAm pAhi paripAlaya
dAsharathE
C1: kapaTa nATaka sUtradhAra kanaka paTAvrta
lOkAdhara mAm
2: aparimIdAnanda bOdha rAma apa hrta shrta bhava
bAdha
3: mArakOTi nibha dEha sukumAra pAlita vaidEha mAm
4: sharajitAsharA sarvasva rAma sharaNAgatApta sarvasva
5: pAmarajana gaNa dUra bhU pAmara nicayAdhAra mAm
6: pavanaja dhrta pAda kamala hrt-tApa vana kuTAra
vinuta
7: rAjAdhrAja vESa tyAgarAja pUjita sam mrdubhASa
mAm
paripAlaya mAm. rAgA: darbAr. tripuTa tALA.
P: paripAlaya mAm kOdaNDapANE pAvana shrta
cintAmaNE
A: sarasija bhavanuta caraNa sarOja sAkEta sadana
dasharatha tanuja
C1: shESAdhipa vara bhUSaNa vAgvishESa krta
nAmaghOSa janita santOSa
ravija sambhASaNa natajana pOSaNa shubhakara vESa
nirdOSa
2: satya santa vara bhrtya pAlakAditya kulOttama
satya janAvana atyanta
sundara nrtya janapriya stutya sucaritra gaNapati
hrdayAkAra pAlana
jAgarUka sharaNAgata vatsala tyAgarAjanuta nAgAri
turaga
paripAlaya paripAlaya. rAgA: rItigauLa. Adi tALA.
P: paripAlaya paripAlaya paripAlaya raghunAtha
C1: tanuvE nIkanuvaina sadamaurA raghunAtha
2: sthira cittamu vara cAmIkara pIThamu raghunAtha
3: supada dhyAnamu gangA jalamaurA raghunAtha
4: ibha pAlaka abhimAnamu shubha cElamu raghunAtha
5: ghana kIrtini balka vAsana gandhamu raghunAtha
6: hari nAma smaraNambulu virulaurA raghunAtha
7: toli duSkrta phalamella guggulu dhUpamu
raghunAtha
8: nIpAda bhaktE proddu dIpambagu raghunAtha
9: nE jEyu su-pUjA phalamu bhOjanamavu raghunAtha
10: eDabAyani nAyeDa galgu sukhamu viDamaurA
raghunAtha
11: nInu jUcuTE ghana dIpArA dhanamurA raghunAtha
12: pUjA vidhi naija tyAgarAja krtamu raghunAtha
paripUrNa kAma bhAvamuna. rAgA: pUrvikalyANi.
rUpaka tALA.
P; paripUrNa kAma bhAvamuna maraci nAma
A: parama kAruNikOttama bhava jIvanaja bhavArcita
C: sAkEtadhIpa nI mukha sarasIruhamu jUpi sAkE
madi lEDEti savaranA rAma
I kali nanusarincina hIna jAti martyula cIkAku
bADaga taramE shrIkara tyAgarAjanuta
In the kriti tyAgarAja complains to the Lord about the problems he is
facing from mean-minded persons.
Meaning: O Lord whose desires have all been totally fulfilled! O Chief
among the Best of compassionate! O Lord worshipped by Lord shiva and brahmA! O
Lord of ayOdhya! O Lord rAma! O Lord who bestows Fortune! O Lord praised by
this tyAgarAja! Have I forgotten You even in my thoughts? You have made a
pretext by showing Your Lotus face;
I do not remember (even that) ; what kind of facade is this? (Now that You do not seem to care for
me), I indeed deserve to suffer the
abuses of the low born people who go by the natural ways of this kali yuga.
Word-by-word Meaning:
P:O Lord whose desires (kAma) have all been totally fulfilled
(paripUrNa)! Have I forgotten (maracinAmA) You even in my thoughts (bhAvamuna)?
A:O Chief (parama) among the Best (uttama) of compassionate (kAruNika)
kAruNikOttama)! O Lord worshipped (arcita) by Lord shiva (bhava) and brahmA
– abiding in (bhava) (bhavArcita) Lotus – born of water (jIvanaja)!
O Lord whose desires have all been totally fulfilled! Have I forgotten You even
in my thoughts?
C: O Lord (adhipa) of ayOdhya (sAkEta) (sAkEtAdhipa)! You have made a
pretext (sAkeDu) by showing (jUpi) Your (nI) Lotus (sarasIruhamunu) face (mukha); I do not (lEdu) remember
(madi); O Lord rAma! what (ETi) kind of facade (savaraNa) is this? (Now that
You do not seem to care for me), I
indeed deserve (taramE) to suffer
(baDaga) the abuses (cIkAku) of the low (hIna) born (jAti) people
(martyulu) who go by the natural
ways (anusariJcina) of this (I) kali yuga
(kalini) (kalinanusariJcina). O Lord who bestows (kara) Fortune (shri)!
O Lord praised (nuta) by this tyAgarAja! O Lord whose desires have all been
totally fulfilled! Have I forgotten You even in my thoughts?
paripUrNa kAma sarilEni. rAgA: hamsabhramari. Adi
tALA.
P: paripUrNa kAma sarilEni vADadari jUpavE
girirAja dhara
A: hari rAja mitra hari rAja nEtra paripAlaya mAm
bhakta pArijAta
C: vara yOgi brnda shrta pAdayuga sharaNAgata jana
samrakSaka
paritApamu gani. rAgA: manOhari. rUpaka tALA.
P: paritApamu gani ADina palukula maracitivO
A: sarilEni sItatO sarayu madhyambuna nA
C: varamagu bangAru Odanu merayacu padi pUtalapai
karuNincEda nanacu krIganulanu tyAgarAjuni
Have
you forgotten the words of assurance which you, seeing my anguish, lovingly
expressed when you were on the golden boat on the river Sarayu in the company
of the incomparable Sita, the assurance that you take me to you in another 5
days
pariyAcakamA mATa. rAgA: vacaspati. rUpaka tALA.
P: pariyAcakamA mATa padigurilO bogaDinadi
A: vErapu nanu manambuna vESa nambuna nE gOri
sharaNAgata rakSaka ninu santatamu sharanaga
C: oka munikai draupadi dvArakA nilayA sharaNaga
oka mATaku vinhISaNuDu OrvalEka sharaNaga
sakalEshvara prahlAduDu jAlicE sharanaga hita
karuNaDai brOcitivE tyAgarAjuni mATa
Meaning: O Protector of those who seek Your refuge! O Lord of
Everything! Do 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?
Word-by-word Meaning:
P: Do 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?
parulanu vEDanu. rAgA: balahamsa. Adi tALA.
P: parulanu vEDanu patita pAvanuDa
A: kari varada nIvE kAngkSatO brOvumika
C: amaravara nIdu nAmadicayambE jIvanamu sEyunnAnu
shrI tyAgarAja vinuta
patiki hArtIrE. rAgA: suraTi. Adi tALA.
P: patiki hAratIrE sItA
A: ati mrdutara satva bhASaNanuki akhilANDa
nAthuniki sItA
C1: bangarurangu bhujanguni paini celangucunu
marakatAnguDu merapu
teranguna merayu tana anganatO palukanga jUci
uppongucu sItA
2: akkaratO niruprakkala nilaci talukkani merayaga
cakkani mOmuna
cukkala rAyani makkuvatO sari mukkera kadalaga
grakkuna sItA
3: rAja vibhAkara rAja dharAmara rAja shukAja
virAjalu cUDaga
rAja mAnamagu gAjula ghallana rAjita shrI
tyAgarAja nutuniki shrI
patiki mangaLa. rAgA: Arabhi. Adi tALA.
P: patiki mangaLa hAratIrE bhAmalAra nEDu sAkEta
A: mATiki sombu kaluga jEyu sadguNa nidhiki
mAnavatiki shrI sItA
C: kAmAdi ripu vidAriki hariki sAmAdi nigama
sAriki sUrya sOmAkSuniki tyAgarAja
prEmAvatAruniki kOsala
paTTI viDuva. rAgA: manjari. Adi tALA.
P: paTTi viDuva rAdu nA ceyi paTTi viDuva rAdu nA
ceyi
A: puTTinanADE nija bhaktini meDa gaTTi guTTu
cedaraka brOci ceyi
C: nityAnitya mulanu bOdhinci krtyAkrtya mulanu
delpinci
pratyEkuDu nIvani kanipinci bhrtyuDaina tyAgarAja
ceyi
pEriDi ninu. rAgA: kharaharapriyA. Adi tALA
P: pEriDi ninu bencina vErevarE
A: vArini jUpavE shrI rAmayya
C1: sAra sAradhara tAraka nAmamunu
2: sarva matamulaku sammatamaina
3: ghOra pAdakamula goppuna anucu
4: tyAgarAju sadA bAguga bhajiyincu
perugu pAlu. rAgA: ghaNTA. Adi tALA.
P: perugu pAlu bhujiyinci tanuvula bencinadella
nindukA
A: niravadhi sukha dAyaka mA vayasunu nIdanu
galayu tandukA
C1: atta mAmalatO nIkai mE mEdurADinadella indukA
satta galigi inkanaina nindumani santasilla
dindukA
2: AsadIra nI sEva valayunani arasinadella nindukA
pAsiyuNDa nEraka peddalacE bhAmula jEndina dindukA
3: snAna pAnamulu jEyuvELa nityAnandamu jEsina
dindukA
mEnu nI sommu jEyuTakai mE mallADina dindukA
4: taliru bOnulai yamunA nadilO dallaDillu dandukA
valacucu
toli janmamu rAmunicE varamulu baDasina dindukA
5: kOTi janmamulu tapamulu cEsi kOrinadella
dindukA
sATi lEni nI lIlalu manasuna sairinci unna dindukA
6: Agama nigama purANa cAruDani anusarincina
dindukA
tyAgarAjanuta traka nAma nI tatvamu telisina
dindukA
prANanAtha birAna. rAgA: shUlini. dEshAdi tALA.
P: prANanAtha birAna brOvavE
A: vENugAnamucE badiyAru vELa gOpikala pAlinci Elu
C: venna mIgaDala vEDka mIraganu kanna pinnavANDla
kaDupu ninci
tinnaga velayu divyarUpamA cinni
prArabdha miTTuNDaga. rAgA: svarAvaLi. jhampa
tALA.
P: prArabdha miTTuNDga norula nana pani lEdu
nIvuNDaga
A: bAla guNashIla janapAla varada krpAlavla
kAlAtIta shUlAdhara vinuta nA
C: upAkari nE naitE nApakAru layyEdaru krpa jUcitE
migula nEpamu lencEdarayya
capala cittalu bhakta vEsulai nanu jUci shAstru
layyEdaru shrI tyAgarAjApta nA
proddu poyenu. rAgA: tODi. cApu tALA.
P: produ poyenu shrI rAmuni bUni bhajimpavE manasA
A: nidduracEta konnALLu viSaya buddhulacEta
konnALLu O manasA
C1: prodduna lEci tritApamulanu narula pogaDi
pogaDi konnALLu paTTi yeddurIti kannaTAvula
bhukiyinci Emi teliyaka konnALLu mudduga tOcu
bhava sAgaramuna munigi telucu
konnALLu puddumAlina pAmara janulatO verripaluku
lADucu konnALLu O manasA
2: mudamuna dhana tanayAkAramulu jUci madamucEta
konnALLu andu cEdarina anta
sOkArNava gatuDai jAli jEnduTayu konnALLu EdaTi
pacca jUci tALalEka tAnilanu
tiruguTa konnALLu mudimadi tappina vrddha tanamuce
mundu vEnuka teliyakanE konnALLu
3: yAgAdi karmamulanu sEyavalennu alasaTa cEta
konnALLu andu rAga lObhamulatO
naparAdhamula jEsi rAjasamuna konnALLu bAguga nAma
kIrtanamulu sEyuTE bhAgyamanaka
konnALLu tyAgarAja nutuDaina shrI rAmuni tatvamu
telipakanE konnALLu
pUla pAnpu. rAgA: Ahiri. tALA: tisra laghu.
P: pUla pAnpu mIda bAga pUrNa pavvaLincu
A: nIla ghana shyAma harE nirupama rAmayya malle
C1: madhusharkara vennapAlu mari yArginci
vidhumukha kammani viDamu vEsi nanu kaTAkSinci
2: parimaLa gandhambu mEna bAguganu bUsi merayaga
suma hAramulanu mEda nindanu vEsi
3: AgamOktammayina shayya nangIkarinci tyAgarAja
krtamulella tathyamani santOSinci
puSpapura nivAsa. rAgA: vasanta. cApu tALA.
P: puSpapura nivAsa bhISaNa raNadhIra bhuja bala
dasha kaNTha gAva vilOla
A: iSTa vara deivamA ingita sankEtamA duSTula
dhvamsamu cEyu duritamugA rArA
C: bhuvanamella tirigi cUci kamalavana sthaLamulO
dhyAninci tapamu cEsina
dhanyulendarO ani evariki telisenO adi vini shrI
tyAgarAja telupavE srvOttama kaTAkSamutO
rAga ratna mAlikacE. rAgA: rItigauLa. rUpaka tALA.
P: rAga ratna mAlikacE ranjillunaTa hari shata
A: bAga sEvinci sakala bhAgyamandudamu rArE
C: naigama SaDAstra purANAgamamArtha sahitamata
yOgivarulu Anandamu nondEdu sanmArga maTa
bhAgavatOttamulu gUDi pADE kIrtanamulaTa tyAgarAju
kaDatEra tArakamaNi cEsina shata
Meaning: (Dr.V.Raghavan) "Come one and
all and sing the hundreds of gem-like melodies which Tyagaraja composed for the
salvation of humanity; songs which contain the essence of Vedas, the six
Sastras, Puranas and Agamas, which the Bhagavatas congregate and sing forth and
which show the right path to attain the bliss realised by the yoginis".
"Oh come, one and all, sing them well and be blessed".
rAga sudhArasa. rAgA: AndOLikA. dEshAdi tALA.
P: rAga sudhArasa pAnamu jEsi rAjillavE manasA
A: yAga yOga tyAga bhOga phala mosangE
C: sadAshiva mayamagu nAdOnkAra svara vidulu jIvan
muktulani tyAgarAju teliyu
Meaning:O My mind! Worship the divinities of sapta svara effulgent (1)
at navel, heart, throat, tongue and nose etc. (2) in the vEdas - RgvEda, sAma
vEda etc which are the support (of the creation); (3) in the heart of the
sacred gAyatrI (as OM); (4) in the minds of celestials and brAhmaNa; and (5) in
the person of this fortunate tyAgarAja.
Word-by-word Meaning: P: O My mind (manasA)! Worship (bhajimpavE) the
effulgent (zObhillu) divinities (sundarlua) of the sapta svara.
A: O my Mind! Worship the divinities of sapta svara effulgent at (andu)
navel (nAbhi), heart (hRt), throat (kanTha), tongue (rasana) and nose (nAsa)
etc (Adula) (nAsAdula(y)andu).
C: O My mind! Worship the divinities of sapta svara effulgent -
in the vEdas - RgvEda (Rk), sAma vEda etc (Adi) (sAmadulalO) which are
the support (of the creation) (dhara);in the heart (hRdayamuna) of the sacred
(vara) gAyatrI (mantra) (as
in the person (eDa) of this fortunate (subha) (literally auspicious)
tyAgarAja tyAgarAjuni(y)eDa).
raghunandana raghunandana. rAgA: kEdAragauLa.
rUpaka tALA.
P: raghunandana raghunandana raghunandana rAma
C1: pADudu ninu vEDudu koniyADudu shrI rAma
2: kOriki ninu jEriti nanu dUrakumI rAma
3: EmOyani nI manasuna EmarakE rAma
4: gati lEdani pati nIvani madi nE sharaNaNTi
5: jAlamu nI kELanu nE tALanu shrI lOla
6: gaTTiga ninu baTTina tana kiTTi veDalEla
7: nIkE daya nIkE dama nI kevarE sATi
8: nanu telisina ghanulanu nE dina dinamunu taLadu
9: mullOkamu lallADina illE gati gAni
10: ilanandaTa gala vAnaku jaladhE gati gAni
11: guNamulatO nanikuNTE guNiyE gati gAni
12: enni vidhamu lunnAnu ninnE cEravale
13: shrta mAnava hitakara pAlita tyAgarAja
raghunandana rAjamOhana. rAgA: shuddhadEshi.
dEshAdi tALA.
P: raghunandana rAjamOhana ramiyimpavE nA manasuna
A: nagajAnilaja nAradAdi hrNNAlikani vAsuDaina
gAni shrI
C: cittamandu ninnunci prEmatO cinticu sadbhaktula
nuttamOtta mulancu nA
madinunci pUjinca lEdA tattaramu dIrcu kAraNambu
nIvE tALa jAla nika tyAgarAjanuta
raghunAyakA. rAgA: hamsadhvani. Adi tALA.
P: raghunAyakA nI pAda yuga rAjIvamunanE viDajAla
shrI
A: aghajAlamula bAra dIli nannAdarimpa nIvE gati
gAdA shrI
C: bhava sAgaramu dATalEka nE valu gAsibaDi nI
marugu jErtini
avanijAdhipa shrta rakSaka Anadakara shrI
tyAgarAjanuta
Meaning
(from TK Govinda Rao’s book)
Unique
(“naayaka”) among the Raghus! I will never leave
(“vidajaala”) hold of
your lotus feet (“paadayuga”). Who else but you (“nive
gati gaada”) can rid me (“baaradroli”) of my accumulated sins
(“aghajaalamula”) and offer me shelter(“Nan aadarimpa”)
? Mundane life - the ocean of SAMSARA (“bhava saagaramu”) - is
replete with trials and tribulations (“bahu gaasibadi”) and to
cross (“data lekane”) this vale of sorrow. I have come to you. O
Lord of SITA (“Saarvabouma”)! Protector (“rakshaka”) of
those seeking (“asruta”) refuge (“avanijadhipa”)!
Bestower of joy!(“aanandakara”)
raghupatE rAma. rAgA: shahAnA. rUpaka tALA.
P: raghupatE rAma rAkSasa bhIma
A: bhrgu sUta mada haraNa muni brnda vandita
caraNa
C1: sarasIruha nayana sajjana hrdaya nikEtana
dharaNIdhara dhIra
sItAmanOhara niravadhi sukhadApramEya nirupama
nArada
sukhEya kara dhrta sharajAla nIla ghana varNAmara
pAla
2: taruNAruNa nibhacaraNa darani vamsha vibhUSaNa
varuNAlaya mada damana vAraNAvana karuNAkara
girIsha
cApa khaNDana nirjita tApa paripUrNAvatAra para
bhAmini dUra
3: hari haya pankaja bhavanuta puravairi parAshara
hita naravara
vESa tAraka nAmadEya svarajita ghanarava parEsha
shata
bhAskara sankAsha paripAlita tyAgarAja pAhi bhakta
samAja
raghuvara nannu. rAgA: kAmavardhani. Adi tALA.
P: raghuvar nannu marava tagunA
A: nagadhara bhaktajana ghanivAraNa
C1: talli taNDrulanna tammulu unna polatiki okaDu
puruSuNDauna
2: para deivamulu bAgu sommulu suranuta mangaLa
sUtramulaina
3: cEsina puNya cayamu brahmaNya Asa nosangiti
anupama lAvaNya
4: manasuna nIki marulu konnAnu sajjana hita
tyAgarAjanuta shubhakara
Meaning: In the kriti
tyAgarAja states that he has none but the Lord to protect him. O Lord
raghuvara! O Bearer of Mountain mandara or gOvardhana! O Reliever of the sins
of devotee lot! O Lord praised by celestials! O Lord dear to brahmA! O Lord of
Peerless beauty! O Lord well disposed to pious people! O Lord praised by this
tyAgarAja! O Lord who causes auspiciousness! For a woman, even if there are
parents and brothers, will one be equal to the husband? Similarly, even if
there other Gods and/or much ornaments,
will these be equal to the sacred tAli or tAliboTTu? Probably because of
the many merits which I earned, You fulfilled my desire. In my mind, I am in love with
You; therefore, is it fair to forget me?
Word-by-word Meaning :
P:O Lord raghuvara! Is it fair (tagunA) to forget (marava) me (nannu)?
A:O Bearer (dhara) of Mountain (naga) – mandara or gOvardhana
(nagadhara)! O Reliever (nivAraNa) of the sins (agha) of devotee (bhakta) lot
(jana) (janAgha)! O Lord raghuvara! Is it fair to forget me?
C1:For a woman (polatiki), even if there are (unna) parents - mother (talli) and father (taNDrulu)
and brothers - elder brothers – elder brother (anna) (tanDrulanna) and
younger brothers (tammulu) (tammuluyunna), will one (okuDu) (polatikyokuDu) be
equal (aunA) (literally become) to husband (puruSuNDu) (puruSuNDaunA)? O Lord
raghuvara! Is it fair to forget me?
C2: For a woman, even if there other (para) Gods (daivamulu) and/or
much (bAgu) ornaments (sommulu), will they (these) be equal (aunA) (literally
become) to the sacred tAli or tAliboTTu (maGgala sUtramulu) (sUtramulaunA)? O
Lord praised (nuta) by celestials (sura)! O Lord raghuvara! Is it fair to
forget me?
C3:O Lord dear to brahmA (brahmaNya)! probably because of the many
(cayamu) merits (puNya) which I earned (cEsina) that You fulfilled (osaGgiti)
(literally bestowed) my desire (Asanu) (AsanosaGgiti) O Lord of Peerless
(anupama) beauty or handsomeness (lAvaNya)! O Lord raghuvara! Is it fair 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 fair to
forget me?
raghuvIra raNadhIra. rAgA: husEni. rUpaka tALA.
P: raghuvIra raNadhIra rArA rAjakumAra
A: bhrgu sUnu mada vidAra brndAraka dhAra
C: rAvaNa ghaTakarNa balArAti ripunaga nagAri
sthAvara jangama rUpa tyAgarAja hrccAri
rAju veDale. rAgA: dEshyatODi. rUpaka tALA.
P: rAju veDale jUtAmurArE kastUri ranga
A: tEjinekki samastarAju lUDigamu jEya tEjarillu
navaratnapu divya bhUSaNamu liDi ranga
C: kAvEri tIramunanu pAvanamagu rangapurini shrI
velayu citta vidhilO vETkaga rAga
sEvanu gAni surulu virulacE pUjincaga bhAvincu
tyAgarAju bADaga vaibhOga ranga
Meaning: Adorned with radiant divine ornaments studded with precious
stones, riding on the horse, as all the kings perform service, the Lord
raGganAtha is going on procession; come, let us behold! On the bank of river
kAvErI, in the holy town of shri
raGgaM, along the prosperous and beautifully decorated streets, as the Lord
comes to a grand spectable, as the celestials worship the Lord lovingly with
flowers beholding the service, as this tyAgarAja sings feelingly, the
magnificient Lord raGganAtha is going on procession; come, let us behold!
Word-by-word Meaning:
P: The Lord (rAju) raGganAtha (kastUri raGga) is going on procession
(vEDale); come (rArE), let us behold (jUtAmu)!
A: Adorned (iDi) with radiant (tEjarillu) divine (divya) ornaments
(bhUSaNamulu) (bhUSaNamuliDi) studded with precious stones (nava ratnapu), riding (ekki) on the
horse (tEji) (tEjini) (tEjinekki), as all (samasta) the kings (rAjulu) perform
(sEya) service (UDigamu) (rAjulUDigamu), the Lord raGganAtha (raGga) is going
on procession; come, let us behold!
C: On the bank (tIramunanu) of river kAvErI, in the holy (pAvanamagu) town of shri
raGgaM (raGgapurini), along the prosperous (shri velayu) and beautifully
decorated (citra) streets (vIdhilO), as the Lord comes (rAga) to a grand
spectable (vEDkaga), as the celestials (surulu) worship (pUjiJcaga) the Lord
lovingly (prEmanu) with flowers (virulacE) beholding (gani) the service
(sEvani), as this tyAgarAja sings (bADaga) feelingly (bhAviJcu), the
magnificient (vaibhOga) Lord raGganAtha (raGga) is going on procession; come,
let us behold!
rAkA shashi vadana. rAgA: takka. Adi tALA.
P rAkA shashi vadana inka parAkA
A: nI kA guNamu kArAdava nI kAnta karuNA svAnta
C1: nammiyunna nija dAsulaku nammikala nosagi
maraturA
tammikanula nokapri nanu daya jUDa rAdA mariyAdA
2: pAripAri ninn-anudinamukOri kOrina vArani
Idari brOcitivA mAyAdhri rArA ElukOrA
3: nIvE delusukoNDu vanucunu bhAvincucunu nEnu
nI pAda sEva jEsiti mahAnubhAva tyAgarAjunipai
rakSa bettarE. RAgA: bhairavi. Adi tALA.
P: rakSa bettarE doraku
A: vakSasthalamuna velayu
C: sItA karamuni baTTi celigina doraku
vAtAtmajuniki
ceyi vashamaina doraku puru-hUtAdula rakSimpa bAhu
juDaina
doraku sangItapriya tyAgarAja gEyuDaina
dorakEshvarya
rakSimpavE shrI. rAgA: mAyAmALavagauLa. jhampa
tALA.
P: rakSimpavE shrI rajata nilaya vrSabhadvAjananda
mOkSa vara dAyaka
A: kukSilO prapancamunu nirvahincina nIku pakSa
pATamu gAdurA praNatArthihara nannu
C: dakSiNa kailAsamandu dikSitO vasiyunci kAmAkSi
kaliki I jagat sAkSiga uNDi nI vikSinci
shrI tyAgarAjuni gAvincuTa (rakSimpu) upEkSitamu
ElarA uraga bhUSaNa nannu
rAma bANa. rAgA: sAvEri. Adi tALA.
P: rAma bANa trANa shaurya mEmani pogaDudurA O
manasA
A: bhAma kASabaDu rAvaNa mUla balamula nElagUla
jEyu nija
C: tammuDu baDalina vELa suraripu temmani cakkera
pancIyaga gani lemmanucunu
indarAri balka samayammani lEvagA sammatitO
nilabaDi kOdaNDa pUjya ghOSamu
lAshanula jEsi tA nemmadi gala tODunu jUcEnurA
nijamaina tyAgarAja nutuDaku shrI
Meaning:O My Mind! How shall I describe the protecting prowess of the
arrows of shri 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 shri 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 shri rAma?
A:O My Mind! How shall I describe the protecting prowess of the arrows
of shri 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 (shri
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 (nemmadi 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 shri rAma - the One praised
(nutuDagu) by this tyAgarAja?
rAma bhakti sAmrAjyam. rAgA: shuddhabangALa. Adi
tALA.
P: rAma bhakti sAmrAjyam EmAnavula kabbenO manasA
A: AmAnavula sandarshana matyanta brahmANDamE
C: ilAgani vivarimpa lEnu cAla svAnubhava vEdyamE
lIlA shrSTa jagatrayamE kOlAhala tyAgarAja
nutuDaku
Meaning: O Lord rAma! O sItA rAma! O Father of cupid! O Lord with a
lovable face! O
I have truly believed You alone; please protect me; deign to bestow on
me devotion to Your feet.
Word-by-word Meaning:
P: O Lord rAma (rAmA)! I have truly (nijamuga) believed (namminAnu) You
alone (ninnE)! O sItA rAma!
A: O Father (janaka) of cupid (kAma)! O Lord with a lovable (kamanIya)
face (vadana)!
Please protect (kAvavE) me; O Ocean (jaladhI) of Mercy (kAruNya)!
O Lord rAma! I have truly believed You alone! O sItA rAma!
C1: O Pith and Substance of all (sAra)! O Essence (sAra) of the sAma and
other (Adi) (sAmAdi) vEdas! O Lord always (santata) abiding (vihAra) in the
(hearts of) wise (budha)!
O Lord shining (rAjita) with necklace (hAra) of pearls (muktA)! O Lord
who wears (dhara) golden (kanaka) bracelet on the upper arm (kEyUra)!O Ocean (pArAvAra)
of virtues (suguNa)! O Lord whose feet (pada) are worshipped (ArAdhita) by the
celestials (sura) (surArAdhita)!O Lord rAma! I have truly believed You alone! O
sItA rAma!
C2: O the Valiant One (dhIra)! O Lord who is the parrot (kIra)
(singing) in the cage (paJjara) of heart (hRt) of pious (sujana) people! Deign
to bestow (Ira) on me (mAku) (literally us) (mAkIra) devotion (bhakti) to Your
feet (pada);
O Lord with cupid (madana) like beautiful (sundara) appearance (AkAra)
(sundarAkAra)! O Destroyer (samhAra) of demons (danuja)! O Lord far removed
(dUra) from the wicked (duSTa) people (jana)!O Lord who glorified (uddhAra) the
raghu dynasty (kula)! O Liberal minded (udAra) (kulOddhArOdAra)!O Lord shri
rAma! I have truly believed You alone! O sItA rAma!
C3: O Lord worshipped (vandita) by Emperors – king (rAja) of
Kings (rAja)! O Consort (nAyaka) of sItA – daughter of Earth (bhUjA)!O
Lord found in the assembly (samAja) of celestials (sura)! O Lord who causes
(kara) auspiciousness (shri) (shrikara)!
O Sun – Lord (rAja) of the day (dina) – who blossoms the
lotus (sarOja) flower (kusuma) of the heart (mAnasa) (literally mind) of this
tyAgarAja!O Son (tanaya) of King (rAja) dazaratha – one who has ten -
(two) sets of five (paGkti) - chariots (ratha)! O Lord rAma! I have truly
believed You alone! O sItA rAma!
rAmAbhirAma manasu. rAgA: dhanyAsi. Adi tALA.
P: rAmAbhirAma manasu ranjilla balka rAdA
A: I mahini velasina dEmi sadA nAtO
C: bangAru mETi pAnpupai bhAmAmaNi jAnaki
shrngArincukoni celuvondaga ninnu gani
pongucu malle virula pUjincuvELa shrIhari
sangItamu bADumani svAmi tyAgarAjunitO
rAmAbhirAma raghurAma. rAgA: sAvEri. jhampa tALA.
P: rAmAbhirAma raghurAma O rAma
A: tamasamu lEla sItA manOramaNa
C1: pagajEyuTella nApAla nIdu vagalEla viDjAlavu
gajEndrapAla
2: nI sommu nEnaDuga lEdu niNDu mOsamau
prapancamandAsa lEdu
3: Asa nIyeDa tanaku bOdu nija dAsa rakSaka ninu
vinA gati lEdu
4: nI sari samAna mevarilalO rAma nIraja daLAkSa
cikkitIra nIvalalO
5: kalla lADani teliyalErO nI valla nEramugAni nE
nIku vEra
6: shrIpati nanu maruva taguna idi pApamE gAni
eDabAya mana saguNa
7: AjAnubAhu karamIra shrI tyAgarAjuni bhavAbdhi
dATinci para mIrA
rAmAbhirma ramaNIya. rAgA: darbAr. cApu tALA.
P: rAmAbhirAma ramaNIya nAma samAja ripu bhIma
sAkEta dhAma
C1: vanaja lOcana nIvu valasi alasiti nI manasuna
dayalEdu mallADi phalamEmi
2: manasuna celi nIkE marulu konnadi gAni canuvuna
ceyi baTTi mammu rakSimpavu
3: kOri kOri ninnu goluvaga nI dAri vErayinadi
dhAta vralEmO
4: kamanIya magu pAnpu gAvinciti nandu ramiyimpaka
nannu racca jEsEvu
5: dikku nIvani nEnu dina dinamunu namma yekku
takkuvalandu enasEdu guNamEmO
6: nIkE dayabuTTi nIvu brOvavalE rAkEndu mukha
tyAgarAja varada shrI
Meaning: 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 (lOcana)! 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 shri rAma, the delightful One! O Lord with a sweet name! O Terror of the
enemy of gajEndra – the elephant! O Lord residing in ayOdhyA!
rAma deivamA. rAgA: suraTi. rUpaka tALA.
P: rAma deivamA rAga rAga lObhamA
A: mOmu jUpamA jagan mOhanakaramA
C1: donga jADalEla illu bangArAanA ranga
vibhUSaNuniki panganAma midina rIti
2: venna dA bhujinci gOpi kanya mukhamuna tinnaga
nalandinaTTu dInarakSaka sItA
3: nErpu jUpumA angalArpu bApumA Orpu galgu
tyAgarAju okapAri sharaNaNTE
rAma Eva deivatam. rAgA: balahamsa. rUpaka tALA.
P: rAma Eva deivatam raghukula tilakO mE
C1: vigata kAma mOhamadO vimala hrdaya shubha
phaladO
2: jita gautama krta shApO nata varada sItapO
3: bhakta citta tapa harO bhAvuka dAna caturO
4: sura tAraka gaNa candrO mura narakEbha mrgEndrO
5: hari padmaja sharvEshO haridAshva su-sankAshO
6: tyAgarAja hrtsadanO nAgarAja vara shayanO
rAma kathA. rAgA: madhyamAvati. madhyAdi tALA.
P: rAma kathA sudhArasa pAnam oka rAjyamu cEsunE
A: bhAmAmaNi jAnaki saumitri bharatAdulatO bhUmi
velayu sItA
C: dharmAddakhila phaladamE manasA dhairyAnanda
saukhya nikEtanamE
karma bandha jvalanAbdhi nAvamE kaliharamE
tyAgarAja vinutuDagu
Meaning:
Pallavi : To drink the nectarine juice of
story of SrI rAma is equal to (rule of) a kingdom.
Anupallavi : To drink the nectarine juice of
story of SrI rAma, shining on the Earth along with jAnaki (a jewel of women),
lakShmaNa (son of sumitrA), bharata and others, is equal to a rule of a
kingdom.
Charanam : O Mind! It bestows the fruits of
puruShArtha (dharma and all others); 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 SrI rAma –
the Lord praised - is equal to a rule of a kingdom.
rAma kOdaNDarAma pAhi. rAgA: kharaharapriyA. cApu
tALA.
P: rAma kOdaNDarAma pAhi rAma paTTAbhirAma
A: I mahini bommalATa jUci kammagAnu oka mATa lEdA
C1: pAlugAru mOmu cUpa nIku pAlumAlika Ela shrI
2: Ashinci nA mEnu karaga gani nI vAshuna rAkuNDE
dEruga
3: marulu koNTini indAka E pAmarulu shApincirO
lEka
4: ceyi baTTi nalugurilOna uramu jErca pAtruDanu
gAna
5: jagamu olla nanukoNTi bhujaga shayana
mammukoNTi
6: eduTa nilici brOvu rAja mukha pAlita tyAgarAja
rAma kOdaNDarAma rAma. rAgA: bhairavi. Adi tALA.
P: rAma kOdaNDa rAma kalyANarAma
C1: rAma sItApati rAma nIvE gati rAma nIku
mrokkiti rAma nIcE jikkiti
2: rAma nIkevaru jODu rAma krIgaNTa jUDu rAma
nIvADu rAma nAtO mATADu
3: rAma nAmamE mElu rAma cintanE cAlu rAma nIvu
nannElu rAma rAyadE cAlu
4: rAma nIdokamATa rAma nAkOkamUt rAma nIpatE pATa
rAma nI bATE bATa
5: rAma nEnandainanu rAma vErencalEnu rAma
ennadainanu rAma bAyakalEnu
6: rAma virAja rAja rAma mukhajita rAja rAma
bhakta samAja rakSita tyAgarAja
rAma lObhamEla. rAgA: darbAr. Adi tALA.
P: rAma lObhamEla nanu rakSincu paTla nIkinta shrI
A: sOmArka lOcana suguNa sUtra mAdulella navvarA
C1: sharaNanu konna kAkAsuruni rAvaNuni sOdaranu
brOva saraguna karini gAcina shrI
2: gatilEni vELa draupadi vEgamE Krishna yana ati
prEmatO vEncEsina mati nEDendu bOyinO
3: dEgakai mEnOsangu rAghavAnvayamuna bAga
janmincina tyAgarAjanuta shrI
rAma nAmam. rAgA: madhyamAvati. Adi tALA.
P: rAma nAmam bhajarE mAnasa
C1: dongarIti tiruganga nEla rangani padamula
kaugalincukoni
2: ekkaDaina hariyokkaDanucu madi cakkadanamu gani
sokki santatamu
3: endubOka rAkEndu mukhuni tanayandu jUci
phalamandu kOru shrI
4: dEhametti sandEha padaka vaidEhi bhAgyamA dEhi
dEhi yani
5: sAdhu sajjanalu bOdha cEta bhavabAdha mAnavle
sAdhakambutO
6: dInuDaina pandhAnuDaina vinumanu rAgamuna
manOsangi shrI
7: rAga rahita jana bhAgadEyuni vinA gati evvarE
tyAgarAjanuta
rAma nAmamu. rAgA: aThANA. Adi tALA.
P: rAma nAmamu janma rakSaka mantramu tAmasamu
sEyaka bhajimpavE manasA
A: sOmAruna nEtruDaina shrI rAmacandruniki sari
evarUrA
C: kAmakOTi rUpa rAmacandra kAmita phalada
rAmacandra
jnAnasvarUpa rAmacandra tyAgarAjArcita rAmacandra
Meaning:O My Mind! The name of zrI rAma is the sacred syllable capable of saving
one’s life; therefore, chant (sing collectively) His names without delay.
Who
is equal to zrI rAmacandra - One who is Moon and Sun Eyed?
O zrI rAmacandra whose form resembles a
crore cupids! O zrI rAmacandra -
bestower of desired fruits! O zrI rAmacandra who is the embodiment of
true knowledge! O zrI rAmacandra who is worshipped by this tyAgarAja!
Word-by-word Meaning:
P:O My Mind (manasA)! The name (nAmamu) of zrI
rAma is the sacred syllable (mantra) capable of saving (rakSaka) (literally
protecting) one’s life (janma) (literally birth); therefore, chant (sing
collectively) (bhajimpavE) His names without delay (tAmasamu sEyaka) (literally
without delaying).
A: Who (evvarurA) is equal (sari)
(sariyevvarurA) to zrI rAmacandra (rAmacandruniki) - One who is (aina) Moon (sOma) and Sun
(aruNa) (sOmAruNa) Eyed (nEtruDu) (nEtrudaina)? O My Mind! The name of zrI rAma is the sacred syllable
capable of saving one’s life; therefore, chant His names without delay.
C:O zrI rAmacandra whose form (rUpa)
resembles a crore (kOTi) cupids (kAma)! O zrI rAmacandra - bestower (da) of
desired (kAmita) fruits (phala) (phalada)! O
zrI rAmacandra who is the embodiment (svarUpa) of true knowledge (jnAna)! O zrI
rAmacandra who is worshipped (arcita) by this tyAgarAja (tyAgarAjArcita) ! O My
Mind! The name of zrI rAma is the sacred syllable capable of saving one’s
life; therefore, chant His names
without delay. (English translation Shri V.Govindan. Doubtful whether this is
Tyagaraja krti or not)
rAma nannu brOvarA. rAgA: harikAmbhOji. rUpaka
tALA.
P: rAma nannu brOvarA vEmakO lOkAbhi
A: cimalO brahmalO shiva kEshavAdulalO prEma mIra
melugu cuNDe birudu vAhincina sItA
C: meppulakai kannatAvu-nappu baDaga virravIgi
tappu panulu lEka unDE tyAgarAja vinuta sItA
Meaning: In the kriti ‘rAma nannu brOvarA’ – rAga
harikAmbhOji, shri tyAgarAja extols Lord and asks for His protection.
O Lord rAma! O Delighter of the World! O Lord sItA rAma praised by this
tyAgarAja! You carry the
appellation of moving about, lovingly, in the ants as also in the Trinity
– brahmA, shiva and viSNu - and others!I am not (monetarily) indebted to
anyone for the sake of fame; I am not conceited; I am not invoving in wrong
doings. Therefore, why You are not coming to protect me?
Word-by-word Meaning:
P: O Lord rAma! For what reason (EmakO) You are not coming (rAvu)
(rAvEmakO) to protect (brOva) me? O
Delighter (abhirAma) of the World (lOka) (lOkAbhi)!
A: O Lord sItA rAma who carries (vahiJcina) the appellation (birudu) of
moving about (melagucuNDE) with much (mIra) love (prEma) in the ants (cImalO)
as also in the Trinity – brahmA (brahmalO), shiva and viSNu (kEzava)
– and others (AdulalO) (kEzavAdulalO)!for what reason You are not coming
to protect me? O Delighter of the World!
C: O Lord sItA rAma praised (vinuta) by this tyAgarAja who remains
(uNDE)- without becoming indebted (appu baDaga) to any and everyone (kanna
tAvuna) (literally everywhere) (tAvunappu) for the sake of fame (meppulakai)
and without (lEka) (lEkayuNDE) involving in any wrong (tappu) doings (panulu)
being conceited (virra vIgi)! for what reason You are not coming to protect me?
O Delighter of the World!
rAma ninnE namminAnu. rAgA: husEni. Adi tALA.
P: rAma ninnE namminAnu nijamuga sItA
A: kAma janaka kamanIya vadana nanu kAvavE kAruNya
jaladhi
C1: sAra sAmAdi vEdasAra santata budha vihAra
rAjita muktAhAra
kanaka kEyUradhara suguNa pArAvAra surArAdhita
pAda
2: dhIra sujana hrt pankajakIra nI padabhakti
mAkIra madana sundarAkAra
danuja samhAra duSTa jana dUra raghu kulOddhAra
uddhAra
3: rAjarAja vandita bhUja nAyaka sura samAja
shrIkara tyAgarAja
mAnasa sarOja kusuma dIna rAja pangkita ratha rAja
tanaya shrI
rAma ninu nammina. rAgA: mOhana. Adi tALA.
P: rAma ninu nammina vAramu gAmA sakala lOkAbhi
A: pAmara jana dUra vara guNa ghrNa pAnga shubAnga
muni hrdAbja bhrnga
C1: vAlAyamugAnu rAnu jAgEla suguNa shrI
dasharatha nrpAla hrdayAnandakara
shrI lOla pAla velayu mIka phala lOcana hrdaya layApta
janapAla kanakamaya
cEla ika parAkEla ipuDu mammEla nIdu manasEla rAdu
2: nIvE gatiyaNTini gAni nEvErEmi Eruganu mundara
rAvE nI padapankaja
bhakti nIvE bhAvajAri nuta dEva nIdu pada sEva
phalamu mamu gAvunE
patita pAvana tridasha nAthanIya muni jIvanAnishamu
brOvavale shrI rAma
3: dhArAdhara nibhadEha janAdhAra duritAgha jalada
samIra tyAgarAja
hrdayAgAra sArahIna samsAramandu vEsAri ninnu
manasAra mammukona
nEralEni ika vicAra manduTaku meragAdu shrI rAma
Meaning: In the
kRti tyAgarAja pleads with the Lord
to have compassion on him.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)!
A: O Lord who is far
removed (dUra) from wicked (pAmara) people (jana)! O Lord with blessed (vara)
qualities (guNa)! O Lord whose ends of eyes (apAGga) 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 (lOla) 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!
(http://thyagaraja-vaibhavam.blogspot.com/2008/02/thyagaraja-kriti-rama-ninu-nammina-raga.html)
rAma ninnu vinA. rAgA: shankarAbharaNa. rUpaka
tALA.
P: rAma ninnu vinA rakSimpa nOrulagAna
C1: talli taNDri anna tammulu deivamu nIvani
ullamunanu anniTa ninu callaga bAguga jUcEda
2: pAvana nI bhakti sadA pAlincununi mOkSa mosagu
mAvara nI sanndhini pramANamu jEsi palkEda
3: satva guNambunanu upAsana monarinciri peddalu
tatvamu delisenu nika bhava taraNOpAyamu nIvani
4: lOkulu nija dAsulu gani lOpaduDu rasUyalatO
shrIkara ninu dUSincina cEdi pOyErugAni
5: kOrina kOrika losagEdu shrI ramaNa ninnanishamu
jEriti sharaNanu koNTina shrI tyAgarAja vinuta
rAma nIpai tanaku. rAgA: kEdAra. Adi tALA.
P: rAma nIpai tanaku prEma bOdu sItA
A: tAmarasa nayana nIdEmO mAya gAni
C1: manasu nIpAdamulanE jEra kanulu nI rUpamunE
kOra vinu nI parulEka nOrurA tanapai idi nI karuNarA
2: janani janakAptulanyulu dhana kanaka guru
vElpulu
dinamu nIvE anumATalu anagha nnivi bhUSaNamulu
3: bhOgAnubhavamulandu bAguga buddhi nIyandu
tyAgarAjuni hrdayamandu vAgIshanandamandu
Meaning: 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), eyes (kanulu)
longing (to behold) (kOra) your (nI) holy form only (rUpamunE),
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.
rAma nI samAnamevaru. rAgA: kharaharapriyA. rUpaka
tALA.
P: rAma nI samAnamevaru raghu vamshOddhAraka
A: bhAma maruvampu molaka bhaktiyanu panjarapu
ciluka
C: paluka palukulaku tEnelOluku mATalADu
sOdarugala
hari tyAgarAja kula vibhUSaNa mrdu bhASaNa
Meaning:
pallavi: Peerless Rama! Who is equal to you?
The RAGHU race attained supremacy thanks to your advent therein.
anupallavi: Your beloved Seeta is like a
tender and fragrant creeper on your bosom. She is the parrot gracing the cage
of devotion to you.
caraNam: You have brothers whose words drip with
the sweetness of honey. You are gentle and soft-spoken. We are privileged to
have you, as our family deity.
rAma nI vAdukonduvO. rAgA: kalyANi. Adi tALA.
P: rAma nI vAdukonduvO konavO toli mA nOmu phala
mETuladiyO
A: nA manasuna nIyandu prEma mIraganu nammi nA
manucu cAla tirigEdamu gAni nijamanucu
C1: bhava sAgaramuna galugu bAdhalantaka uNDutaka
vivEka mAnavula celimi abbakuNDuTaku
avaniyandu galugu vEdAgama marmamu delisi nava
nIrada nibha dEha namminadi cAlu nanucu
2: paddu tappukanu uNTE bhaktulaku nitya sukhamu
kaddanucu balikina peddala nammi muddugAru
nI rUpamunu mOdamutO dhyAnicucu nE proddu
pogaDinAmu gAni pUrNa shashi vadana shrI
3: nI japamE dikkugAni nIraja lOcana mAku vAji
kari dhanamulu varamu gAdurA
jAji sumadharaNa bhuja manOhara shrI tyAgarAjanuta
bahu ravi nA tappu lencaka
rAma nIvEgAni. rAgA: nArAyaNi. Adi tALA.
P: rAma nIvEgAni nannu rakSincu vArevarE
A: sOma sUrya lOcana sundara vadana shrI
C1: tAta vacana paripAla puruhUtadyamara pArijAta
saumitritO sIta ramaNitO velasina
2: dharAdharAbha sharIra bhavaja sukumAra
sAkEtapura vihAra nannElukOra
3: nAga shayana muni yAga pAlana bhakta bhAgadEya
pAvana tyAgarAja sannuta
rAma nIyeDa prEma. rAgA: kharaharapriyA. madhyadi
tALA.
P: rAma nIyeDa prEma rahitulaku nAmaruci delusunA
o sItA
A: kAminI vESa sAdhvInadaTa lEmaina delusunA rIti
sItA
C: tana saukhyamu tAnErugaka yorukalu tanu bOdhana
sukhamA
ghanamagu puli gOri rUpamaina tyAgarAjanuta
shishuvu pAlu galgunA
Meaning:
pallavi: Is it possible
for anyone lacking the true devotion to enjoy the bliss that comes out of
reciting your name? O Rama!
anupallavi: Can a man acting the part of a woman, understand ever the conduct
and character of a chaste woman Sadhvi?
caraNam: Can a tiger in the cloak of a cow yield milk for a baby? Of what use are
the sermons of men who have not experienced the bliss of self realization?
rAma pAhi. rAgA: kApi. cApu tALA.
P: rAma pAhi mEghashyAma pAhi guNadhAma mAm pAhi O
rAma
C1: mUdu lOkamulalO IDu lEdani ninnu vEDu koNTini
nEnu O rAma
2: lOkula neranammu kOkanE nIkE lOkuva nEnaitini O
rAma
3: EvELa nApAli dEvAdi dEvuDu nIvE anukoNTini O
rAma
4: anni kallalani ninnE nijamanu konnavADa naitini
O rAma
5: talaci nantanE mEnu pulakarincaga nIpai valaci
nI vADanaiti O rAma
6: durjana gaNamula vajincuTaka nAma garjana
gatiyanTini O rAma
7: manasuna nitya nUtanamaina cakkani tanamunu
kanugoNTini O rAma
8: avanisutAdhava bhAvamuna evvari kevaru lEdanu
koNTini O rAma
9: manci krtyamuu nI kancu incitina panca bhUtamu
sAkSiga O rAma
10: vanaja nayana nA vacanamulella satyamanucu
yAlakincumi O rAma
11: ika naina shankara shuka brahmAnanda sukha
sAgara brOvumi O rAma
12: AjAnubhAvu sarAjAnana tyAgarAja sannuta carita
O rAma
rAma raghukula. rAgA: kApi. rUpaka tALA.
P: rAma raghukula jalanidhi sOma lOkAbhi rAma
A: tAmara cUliki nainanu nI mahimalu teliya
vashamA
C1: sharaNAgat jana rakSaka surapAla mukhajita
sudhAkara ninnu vibhISaNuDu sharaNana gAnE
suramuni janavairi sahOdaruDanucunu nEncaka nI
birudunu bogaDucu lankapura patiga jEsina shrI
2: sura pUjita pada nIdu vara rUpamu gana jAlaka
girijA ripuhara shankara saumitri dharajAnila
tanaya vibhAkara suta dAsa vadanAnuja bharatulu
pogaDaga tommidi gUriki divya drSTincina
3: jalajAruNa caraNAsura jaladAshuga shrI
raghukula tilakAdbhuta guNa shubhamulu gala tyAgarAja
kula pAvana kaliyuga manujulakunu nI tArakamu
niDala nEtruni cEtanu vinula balkanugA jEsina
rAma rAma gOvinda. rAgA: saurASTra. Adi tALA.
P: rAma rAma gOvinda rakSincu mukunda
A: kaliyuga manujulu nIku mahAtmyamu kaladu lEdanE
kAla mAyegA
C1: kAmuni dAsulu nA palukula vini kAvalasinaTula
nADa nAye gada
2: pAmarulanu gani siggupaDucu mari mOmu marugu
jEsi tiruga nAyenu
3: krovvugala narula goniyADina jiru navvulatO
nanu jUDa nAyE gada
4: mati hInulu shrIpati dAsula kI gati rArAdani balka
nAye gada
5: namminADanE pErukaina nI tammunitO naina
balkavaitivi
6: kAryA kAryamu sama mAyenu nI shauryamendu
dAcukoNTi vayayO
7: rAga rAga bratukitlAyenu shrI tyAgarAjnuta
taruNamu gAdu
rAma rAma nIvAramu. rAgA: Anandabhairavi. Adi
tALA.
P: rAma rAma nIvAramu gAma rAma rAma sItA rAma
rAma sAdhu jana prEma rArA
C1: merugu cElamu gaTTukO mella rArA rAma karaku
bangAru sommulu kadala rArA
2: varamainaTTi bhaktAbhISTa varada rArA marugu
jEsikonEdaTTi mahima rArA
3: meNDaina kOdaNDa kAnti meraya rArA kanula
paNDuvaga uNDu uddaNDa rArA
4: ciru navvugala mOmu jUpa rArA karuNatO
nannElapuDu gAva rArA
5: kandarpa sundara nanda kanda rArA nIku
vandanamu jEsEda gOvinda rArA
6: adyanta rahita vEdavEdya rArA bhava vaidya nE
nI vADanaiti vEga rArA
7: suprasanna satya rUpa suguNa rArA rAma apramEya
tyAgarAju nEla rArA
rAma rAma rAmacandra. rAgA: ghaNTA. jhampa tALA.
P: rAma rAma rAmacandra shrI rAma rAma guna sAndra
C1: ghallu ghallu nI karamu baTTi krIgannula gaNTE
munnadi taramu
2: nA jApu nI jUpu sarigA jEsitE jEyu nA sukhamu
evariki eruga
3: idi buddhi anucu Anatiyya vErE vElpu lETiki
danaku rAmayya
4: ceTTa baTTini nA bhIti rAma boTTu gaTTani
kanyaka rIti
5: evarIki dagunE bAga rAju puvvalE rAma tyAgarAa
paripAla
rAma rAma rAma. rAgA: shahAnA. cApu tALA.
P: rAma rAma rAma lAli shrI rAma rAma rAma lAvaNya
rAma
A: dorakarAni nidhi rArA doraku doravu nIvu
toTalalO rArA
C1: varamainaTTi nA paTTi rArA varasurulaku
aruDaina sundara rArA
2: toli jEsina nOmu phalamA rAma ilanu velayu mA
inakula dhanamA
3: kalakalamani rAvu centa Akali koNTivO lEka
karuNAsvAnta
4: mada gaja gamana nA svAmi O sadayuDa nIlOni
jAli delpumi
5: saribAlu lADa rammaniri Adi varada nIvu ravvadu
pommaniri
6: evaru ninnu Emaniri rAghava nIyeDa tappukani
rAvaddaniri
7: kanulu mUsi ADinAru karamuna kaNagani nEtramani
kasaredaru
8: kaluva rEkulanu bOlu kanulu kalaganela nannu
kanna dayALO
9: tETa kannulanu musEdaru nA tOTi vAralella pO
vaddanEdaru
10: nutuDanu shrama jAlamEla A kAthayEmi delupavE
karuNAlavAla
11: cintacE dAgudu vErE mEni kAnticE tagilitE
karma manEre
12: mutyAla sarula cikkEmi O satyasandha
pAdasarula nokkEmi
13: mudamuna nE paTTu vELa nA padamuna vrAledaru
palumA rEvELa
14: ninnEmani bilcukOniri rAma mannanatO Emani
encukOniri
15: bAga sAkSi rammaniri vara tyAgarAjanuta
deivamA yaniri
rAma rAma rAma mAm. rAgA: yadukulakAmbhOji. Adi
tALA.
P: rAma rAma rAma mAm pAhi
C1: vanamuna jani muni jana gaNamunu ganu goni
nenaruna ghanamuna pAlincina
2: vanaja nayana ninu manasuna dina dina munu
kanugona nanu nanakhuni sEyavE
3: sura naravara nuta caraNa kamala yuga kara
dhrta girivara aravara sEyaka
4: murakhara hara paricara karuNAkara dharanuta
karivarada varada
5: sharaNukoNTi niratamunanu ninu hrt-sarasijamunu
virulanu pUjintunu
6: kali yugamuna nelakona itavale vipuDula gani
ninugA madini bhajintunu
7: bahu vacanamulenduku ika nIvE iha paramulu mari
nA sarvasvamu
8: sarasija bhava surapati vandita pada
puraharanuta pAlita tyAgarAja
rAma rAma rAma nApai. rAgA: kalyANi. cApu tALA.
P: rAma rAma rAma nApai nI daya rAka uNDavaccunA O
rAma
C1: tanayuni E jAtiyaina brOvani talliyu bhuvini
galadA O rAma
2: tanaku tAnu vancana cEsukonu dhanavantuDu
galadA O rAma
3: ilanu niscayamuga nIvu lEni tAvendainanu galada
O rAma
4: sutuni mATaku talli taNDrulu asUya bADuta
galada O rAma
5: brahma niSuDainaTTi A ghanuniki prabala vancana
galada O rAma
6: tolli jEyu karmamanu bhavimpakanu tOyuvAru
galarA O rAma
7: kanaka taramu lAsalEni samsArulu kalanainanu
galarA rAma
8: nirvikAra shrI tyAgarAjuniki ninnu vinA galarA O
rAma
rAma rAma rAma rAma. rAgA: mOhana. cApu tALA.
P: rAma rAma rAma rAma aninanta rAjapu jUpElarA O
rAma
C1: Eti janmamidi Eti bratuku rAma E mencu konnAvO
O rAma
2: aTalaina nAdu pATala vinucu mATalDa vendukO O
rAma
3: sarivArilO nannu karuNa jUci nAdu karmamu baTTa
vendukO rAma
4: Asakonna nAdu gAsi dIrpalEka vAsi Emi kaligenO
O rAma
5: dayatO nannu shESa shayana indarilOna nayamu
sEya takkuva O rAma
6: patita pAvana nIku hitulaina vAri jata gUDaka
bOtinA O rAma
7: nATi bhaktulu nIkEti vAvulO konca pATi lEka
pOyena O rAma
8: alanADu nIvAru kolici naTula nADu talapu gAka
pOyenA O rAma
9: brOci brOvakanu jUci jUDalkanu EcuTakE tOcena O
rAma
10: O jagada vana sarOja nayana tyAgarAja rakSka
suguNa O rAma
rAma rAma rAma rArA. rAgA: cenjuruTi. rUpaka tALA.
P: rAma rAma rAma rArA sItArAma
C1: santatambu padamula narcintu EkAntamunanu
ninnarAdindu sItA
2: tanivi dhIra ninnu kaugalintu nADu darahamella
dIrci sEvintu sItA
3: kanulu callagAnu ninnu gandu nADu tanuvu
pulakarinca meccukondu sItA
4: aDugaDuguku maDupula nandittu ninnanusarinci
mella balkanittu sItA
5: kannula jADalamu delisi naDudu rAma kaDama jAli
dUramunanu viDudu sItA
6: parama viSayAdula nE maradu rAma nI manasuna
jelimi jEsi karadu sItA
7: kosari kosari sannidinE koludu rAma kOri
suraTicE visurucu pilutu sItA
8: toDari mE nosangi toDala nanadu rAma
ninneDabAyaka bhAvamunanu dalatu sItA
9: sammatamuna nittunu ceyi vrAlu rAma kammani
videmimmani nannElu sItA
10: iTlu dorakunA brahmakaina nEnilanu velasi nIvE
nEnaina sItA
11: nikkamugA tALa jAla ITTu rAma ekkuvagA nADu
ceTTa baTTu sItA
12: jADala vinnapamu delusukOra nI vADu gAka
tyAgarAju vErA sitA
rAma rAma rAma sItA. rAgA: husEni. rUpaka tALA.
P: rAma rAma rAma sItA ramaNa pApa haraNa
C1: centarAka uNDu celimi niNDU kalimi
2: mana mEcEdamanucu inta madamA kAmadamA
3: nanu vinA gati evvaraunucu negavO lEka biguvO
4: shashimukha nannEcunnadi yashamA nADu vashamA
5: karuNa jUtunanucu balka karuvA brOva baruvA
6: rAmayani moraliDa madi rAdA dEvarAya
7: inni vinnapamulanuku madi inumA mATa vinumA
8: lEmi delpa pedda levaru lEra nIdu pOrA
9: uNDinAnu ninnu bOli undurE ADukondurE
10: bhaLi bhaLi tana karma menta balamO lEka
calamO
11: valaci pADi inta balkavalenA tALa galanA
12: ila rakSaNa sEyalEni kulamA vyAkulamA
13: vashamu gAdu tyAgarAja varada kundasurada
rAma rAmaKrishna. rAgA: gauLipantu. Adi tALA.
P rAma rAmaKrishna yanarE rAtri pagalu mA sItA
C1: itara mArga saukhyamulaku atani hrdayamE
sAkSiyu
2: kAnipanula kOri kOri karagucundu mAnavulu
3: kutsitapu mATalaku udduga poralEDi janulu
4: sarva shAstramulanu jadivi Asha dAsulaina vAru
5: eduTi pacca jUDalEka hitavu mATalADu janulu
6: callani vAkkalu baliki svAnta manala mEna vAru
7: paluka nErci aDugabOtE teliviki hAniyaina vAru
8: jAti hInulaina vAru jAnalainAradE sAkSi
9: pAmupandi gaja pishaca pAtakA grEsarulE sAkSi
10: tyAgarAju telisikonna tAraka mihapara
sAdhakamu
rAma samayamu. rAgA: madhyamAvati. Adi tALA.
P: rAma samayamu brOvarA nApAli deivamA
A: rAma danuja gaNa bhIma nava shyAma santatamu
nAma kIrtanamu ati nEmamu mahAtmulaku kAmita
phalada
C1: danta samkrakSaNA-gamanata cara bhAgavatAnta
rangacara shrIkAnta
kamanIya guNAnta kAntaka hitAnta rahita muni
cintanIya vEdAnta vEdya
samanta rAjanuta Anta bhAnta nishAnta sukaruNA
svAnta nIkidi
2: brndArakAdi muni brndArcita pAdAravinda
sadbhakta jIvAnandakara sUrya
kula candanAri hara nanda kAyudha sananda nAdinuta
kundaradana
vara mandara dhara gOvinda mukunda sandEhamu
nIkenduku nApai
3: I jagatini nI vayyAja karuNAmUrti vani pUja
cEsiti gajarAja rakSka
tyAgarAja vandita ibharAja vandana phaNIrAja
shayana vinarA jagatpati
bhAnu nAyaka rAjita makuTa vandana dharaja sannuta
surAja ipuDE
rAma shrI rAma jita. rAgA: varALi. Adi tALA.
P: rAma shrI rAma jita rAma gata kAma
C1: dEva Emi dOva nannu brOva vEga rAdA
2: bAla bhakta pAla suguNa shIla tALa jAla
3: dhIra su-sharIra nirvikAra ElukOrA
4: Adarinca rAdA nammalEdA mariyAdA
5: Aru ripula pOru dIrcuvAru evarunnAru
6: rAyA manasu rAyA munigEya tALadAya
7: vAtu kArAdu ikamendu gati lEdu
8: cinta dIrcuTa kenta sEvinca shrIkAnta
9: shrI nAdAvanilOna iTlu gAna nijamEna
10: paddu tappavaddu I poddu marava vaddu
11: binna brOcE nanna brOvakunna viDa nanna
12: shrI jAnaki rAja tyAgarAja krta pUja
rAma shrI rAma lAli. rAgA: shankarAbharaNa. Adi
tALA.
P: rAma shrI rAma lAli
A: Ugucu ghana shyAma nanu brOvu lAli
C1: kAci sEvintu lAli shESa talpamu nUci pADudu
lAli EkAntamuna
dAci pUjintu lAli vELa ninnu jUcucuppongE lAli O
vanamAli
2: cAla pAlintu lAli mIgaDa venna pAlu dAgintu
lAli shayyapai mallepUla baratu lAli varamaina vIdamula nosagudu lAli O
vanamAli
3: vEda vEdyamA lAli kannula jUDavE dayAnidhi lAli
nAduramuna nI padamulanucu lAli shrI tyAgarAja modarUpamA lAli O vanamAli
rAma sItArAma rAma rAja. rAgA: balahamsa. Adi
tALA.
P: rAma sItArAma rAma rAja tanaya rAma dasharatha
rAma sItArAma rAma raghu kulAbhi sOma
C1: uragamulu penagi naTlunnadi nA manasu karuNa
jEsi kanTa jUci karamu baTTu rAma
2: satsati patisEva sEyu candana nA manasu
utsavamulu sEyuTa kuppongini rAma
3: kalpa bhujmuna tIga kaTTu rIti manasu kalpamu
lennaina viDici kadaladu shrI rAma
4: advaita sAmrAjyamu labbinaTTu rAma
sad-vairAgyamu nidiyu sAyujyamE rAma
5: Agama nigamAmulaku arthamidi rAma tyAgarAjAjucE
jEyinci bhOgamondu rAma
rAma sItArAma. rAgA: shankarAbharaNa. Adi tALA.
P: rAma sItArAma rAma rAma sItArAma rAma rAma
sItArAma rAma rAma sitArAma rAma
C1: tappu lenna bOtE mAku goppa tanamu rAdu
mAyappa daya jEsi kaNDla kappukOni pAlimpavE
2: dApulEka nEnu nIdu prApu kOrukoNTigAni rEpu
mApanucu dOva jUpaka rAdayya brOva
3: nIlavarNa pApamula kAlayamaitini nAdu jAli
dIrci bhayamu nIkEla ani yAdukOvE
4: vAlAyamuga krpAlavAla rakSincu kanaka cEla
indarilO nAdu ceyi lAgiyya samayamu
5: itarulandu manasu bOdu veTalu nIku teliya rAdu
gatiyu mummATiki lEdu kSiti nevvarini vEda bOdu
6: rAma rAma nitya shatru bhIma bhImanuta gata
kAma vairinuta nAma nAmadini rAvE
7: dEva dEvArcita sarva jIva jIvana mahAnubhAva
bhAvaja rUpa shrI bhava pAvana rAghava
8: mAya mAyeda vaddurA dhyEya viSayAlEla rOyarO
eppuDu dEvarAya rAya I dEhamu
9: rAjarAja vandita virAja rAja harE dIna rAja
rAja nayana tyAgarAja rAja dasharatha
rAmacandra nI daya. rAgA: suraTi. dEshAdi tALA.
P: rAmacandra nI daya rAma ElarA daya
A: kAmakOTi sundarAkAra dhrta mandAra prEmamIra
mundara biluva rAka undurA
C1: kAnanambu tapamO kaikamIdi kOpamO nEnu jEyu
pApamO nIku shakti lOpamO
2: ADadanna rOsamO alanADu pAsamO mEDalEni vAsamO
mEmu sEyu dOSamO
3: kallalaina nEyamA kaNTE nIku hEyamA tallaDilla
nyAyamA tyAgarAja gEyamA
P: rAmam bhajEham. rAgA: sAvEri. Adi tALA.
P: rAmam bhajEham sadA rakSasa kula bhImam
A: shyAmam sakala sujana hrdaya jaladhi sOmam
janaka sutAbhi
C1: sundara mukham aravinda nayana magha brnda
parvata purandara manakha
sanandana nutamAnanda jaladhi mahi brnda
su-bhUSaNa vandita caritam
2: dhIram su-parivAram bhuvana dhAram suguNAkaram
samAlankAram
durjana dUram shrI raghivIram mE hrdi vAram vAram
3: rAjam nata sura rAjam stuta gajarAjam shruti
vinutAjam suta
ratirAjam turaga virAjam sujana samAjam tyAgarAjam
rAjam
ramAramaNa bhAramA. rAgA: vasantabhairavi. Adi
tALA.
P: ramAramaNa bhAramA nannu brOva shrIkara
A: pumAnuDani gAdani nAtO delupumA narOttama
samAna rahita
C1: sari nIkevaru dorakani garvamu adiyugAka
dharalO janula marmamerigi
nammu konalEraNTi dharmadi mOkSa varamu losangi
bhaktavarula
gAcina kIrti viNTi mari mari nannindarilO ceyi
baTTi brOva sharaNu
jocitinayya dari nIvanu konnAnu caraNamE gatiyaNTi
2: smaraNa delisi ElE paramAtmuDu nIvE yannAnu
pAmarulatO saribOyinaTulE
nI gOcaramulanE balku konnAnu nA mATalella
karuNatO nijamu jEya varada
daNDamu lIDinAnu shrI rAma rAma parama pAvananAma
sharaja lOcana
nannAdharaNa jEyuTakinta karuvaina vidhamEmi
3: vyAjamulaku nEnu rAjAla naNTEnu gOpAla gatilEka
nItO nAjAli delupabOtE
lAjamulu vEgana nEla shrI rAma rAma AjAnubAhu
rAjarAja sakala lOkapAla vinu
bhakta tyAgarAjuni iNTa nIvu rAjillinAvu ganuka nI
japamunu nIdu pUjala viDuva jAla
ramAramaNa rArA. rAgA: shankarAbharaNa. Adi tALA.
P: ramAramaNa rArA O
C1: samAna mevaru vinuma nA manavini tamAsu taramA
yahi patikini
2: budhAdyavana dasharathArbhaka manO-rathambosagu
suma rathArha sadguNa
3: mukhAbjamunu shata mukhAri jUpu samukhana
golutu durmukhAsura haraNa
4: kalArtha bhUSa sakalArtha shashadhara kalAdhara
vinuta vikalArti samhAra
5: raNadhIshura sharaNAgata tvac-caraNam bhava
tAranambu cEsunu
6: birAna brOvaga rAdA shrI madaga rAja dhara
tyAgarAja sannuta
rAmincu vArevarurA. rAgA: supOSiNi. rUpaka tALA.
P: rAmicu vArevarurA ragUttamA ninu vinA
A: shamAdi sadguNa gaNA sakala bhuvana janulalO
C: rAmayanE su-marmamu rAmayanE sharmamu
lasadamara varula kabbenO tyAgarAja sannuta
rAmuni maravakavE. rAgA: kEdAragauLa. Adi tALA
P: rAmuni maravakavE O manasA
A: rAmuni yAgamu gAcina pApa virAmuni sadguNa
dhAmuni sItA
C1: dhIruni daitya vidAruni lOkAdhAruni
vamshOddhAruni sItA
2: dhyAyuni munijana ghEyuni ghana nibha gAyuni
dEvarAyuni sItA
3: vAsava hrdaya nivAsuni bahuravi bhAsuni
shubhakara vEsuni sItA
4: gIta priyuni vidhAta nutuni kanjAta bandhu kula
jAtuni sItA
5: I jagatini avyAjamunA nApta samAja munanu brOcE
jagatpatini sItA
6: dAnava harunIshana vinutini sadA narOttamula
mAna rakSakuni
7: shObhanaduni girijA bAhuni duritEbha haruni
bahu prabhAvuni sadA
8: cIlini sadguNa shAlini khanuni kapAli nutuni
vanamAlini sItA
9: shrI guru caraNamulE gatiyanina sadA gatija
hituni tyAgarAja nutuni
Meaning:O My Mind! Do not forget Lord shrI sItA rAma - the destroyer
of sins; protector of sacrifical
oblation of sage vizvAmitra; the abode of virtues; the brave One; the destroyer
of demons; the prop of the Worlds; the uplifter of his dynasty; the One to be
meditated on; sung about by sages; whose body resembles rain-cloud; the Lord of
celestials; residing in the heart of indra; effulgent like a multitude of Suns;
whose form causes auspiciousness; lover of music; praised by brahmA; born in
the Solar dynasty; the Lord of
Universe who, in this World, protects the society of those dear to Him without
any reason; the destroyer of
demons; praised by Lord shiva; the ever protector of the honour of the
excellent men; bestower of auspiciousness; the brother of parvati; the slayer
of elephantine sins; whose might is very great; who has good conduct; who is
virtuous by nature; the Great One; praised by Lord shiva; wearer of garland of
wild flowers; well-disposed to AJjanEya who considered the feet of Lord shri
rAma - the sacred preceptor –
as refuge; the Lord praised by this tyAgarAja.
Word-by-word Meaning:
P:O My Mind (manasA)! Do not forget (maravakavE) Lord shri rAma
(rAmuni).
C1:O My Mind! Do not forget Lord shri sItA rAma (rAmuni) – the destroyer (virAmuni) of sins (pApa) who protected (gAcina)
sacrifical oblation (yAgamu) of sage vizvAmitra, and the abode (dhamuni) of virtues
(sad-guNa).
C2:O My Mind! Do not forget Lord shri sItA rAma –the brave One
(dhIruni), the destroyer (vidAruni) of demons (daitya),the prop (AdhAruni) of
the Worlds (lOka) (lOkAdhAruni), the uplifter (uddhAruni) of his dynasty
(vaMza) (vaMzOddhAruni).
C3: O My Mind! Do not forget Lord shri sItA rAma –the One to be
meditated on (dhyEyuni), sung about (gEyuni) by sages (muni jana), whose body
(kAyuni) resembles (nibha) rain-cloud (ghana), the Lord (rAyuni) of celestials
(dEva).
C4:O My Mind! Do not forget Lord shri sItA rAma –residing
(nivAsuni) in the heart (hRdaya) of indra (vAsava), effulgent (bhAsuni) like a
multitude (bahu) of Suns (ravi), whose form (vEsuni) (literally garb) causes
auspiciousness (zubha-kara).
C5:O My Mind! Do not forget Lord shri sItA rAma – lover (priyuni)
of music (gIta), praised (nutuni) by brahmA (vidhAta),born (jAtuni) in the
Solar – friend (bandhu) of lotus (kaJjAta) – dynasty (kula).
C6:O My Mind! Do not forget Lord shri sItA rAma – the Lord
(patini) of Universe (jagat) (jagatpatini) who, in this (I) World (jagatini),
protects (brOcu) the society (samAjamunanu) of those dear to Him (Apta) without
any reason (avyAjamunanu).
C7:O My Mind! Do not forget Lord shri rAma –the destroyer
(haruNi) of demons (dAnava),praised (vinutuni) by Lord shiva (IzAna)
(harunIzAna), the ever (sadA) protector (rakSakuni) of the honour (mAna) of the
excellent (uttamula) men (nara) (narOttamula).
ranganAyaka rakSimpumayya. rAgA: shankarAbharaNa.
Adi tALA.
P: ranganAyaka rakSimpumayya ratsa sEya nEla
raghuvamsha nAtha
A: pankaja ramaNa bhava tAraka shrI rangapurAdhIsha
shrngAra nilaya
C: kAlaharaNa mEla karuNAlavAla cAla nammitini
sharambu nIvE nIla
nIradAbha nirupama gAtra shIla tyAgarAja nuta
bhOgi shAyi
rAnidhi rAdu. rAgA: maNirangu. Adi tALA.
P: rAnidi rAdu surAsurulakaina
A: pOnidi pOdu bhUsurulakaina
C: dEvEndruniki sudEhamu pUrva dEvula-kamrtamA
bhAvamE gAni O vanacara
bAdha lAmulunakai gAni pAvana tyAgarAja bhAgyamA
shrI rAma
rArA mAyiNTi dAka. rAgA: asAvEri. Adi tALA.
P: rArA mAyiNTi dAka raghuvIra sukumAra mrokkErA
A: rArA dasharatha kumArA nannElukOrA tALAlErA
rAma
C1: kOrina kOrkulu konasAgakanE nIraja nayana nI
dArini gAni
vEsAriti gAni sAdhu janAvana svAri vEDali sAmi
nEDaina
2: prodduna lEci puNyamu tOTi buddhulu jeppi
brOtuvugAni muddugAru
nI mOmunu jUcucu vadda nilici vAramu pUjincE
3: dikku nIvanucu delisi nannu brOva grakkunarAvu
karuNanu nIcE
jikkiyunnadella maraturA ika shrI tyAgarAjuni
bhAgyamA
Meaning:O Lord raghuvIra! O Charming Youthful Lord! O Son of King
dazaratha! O Lord shri rAma! O Lotus Eyed! O Protector of virtuous people! O Fortune
of tyAgarAja! I salute You; deign to come upto our house; deign to come and
govern me; I cannot withstand (this misery of separation from You). Being
unable to get appeals made by me fulfilled, I became tired of looking forward
to You; therefore, atleast today once proceeding (from Your abode), deign to
come upto our house. Getting up early morning, You would protect me by
rendering advice about things which are conducive to merit; and I shall worship
You everyday looking at Your charming face by standing near You. Even after
having known that You are my refuge, You are not coming quickly with compassion
to protect me; is it fair to forget now all about my being caught in Your
hands?
Word-by-word Meaning:
P: O Lord raghuvIra! O Charming Youthful Lord (sukumAra)! I salute
(mrokkedara) You; Deign to come (rArA) upto our (mA) house (iNtidAka)
(mAyiNTidAka).
A:O Son (kumAra) of King dazaratha! Deign to come (rArA) and govern
(ElukOrA) me (nannu) (nannElukOrA); O Lord shri rAma! I cannot (lErA) withstand
(tALa) (this misery); O Lord rAma! O Lord raghuvIra! O Charming
Youthful Lord! I salute You;
deign to come upto our house.
C1:Being unable to get appeals (kOrke) (literally demands) made
(kOrina) by me fulfilled (kona-sAgu) (konasAgakanE),O Lotus (nIraja) Eyed
(nayana)! I became tired (vEsariti) of looking forward (dArini gani) (literally
looking for your way) to You (nI); O Protector (avana) of virtuous (sAdhu)
people (jana) (janAvana)! therefore (gAni), O Lord (sAmi)! atleast today
(nEdaina) once (sAri) proceeding
(veDali) (from Your abode), deign to come upto our house; O Lord
rAma! O Lord raghuvIra!
O Charming Youthful Lord! I salute
You.
C2: Getting up (lEci) early morning (prodduna), You would protect
(brOtuvu) me by rendering (jeppi) (literally say) advice (buddhulu) about
things which are conducive (tOTi) to merit (puNyamu); and (gAni) I shall
worship (pUjiJceda) You everyday (vAramu) looking (jUcucu) at Your (nI)
charming (muddugAru) (literally charm-oozing) face (mOmuna) by standing
(nilici) near (vadda) You; O Lord raghuvIra! O Charming Youthful Lord! deign to
come upto to our house.
C3: Even after having known (delisi) that You (nIvu) are (anucu)
(nIvanucu) my refuge (dikku), You are not coming (rAvu) quickly (grakkuna) with
compassion (karuNanu) to protect (brOva) me (nannu); is it fair to forget
(maraturA) now (ika) (maraturAyika) all (ella) about my being (unnadi) caught
(jikki) (jikkiyunnadella) in Your hands (nIcE)? O Fortune (bhAgyamA) of
tyAgarAja (tyAgarAjuni)! O Lord raghuvIra! O Charming Youthful Lord! deign to
come upto our house.
rArA nannElukOrA. rAgA: saurASTra. cApu tALA.
P: rArA nannElukOrA shrI raghuvIra nannEca mErA
A: sArasAra udAra akhilAdhAra adbhUtaguNa
dhArALamuga
C1: dhArA dharAbha sharIra nAyeDa nIvu nEramennaka
yAdukOra shrI rAma
samsAra kAnana vihAruDaina nAku sharamau nAmamE
tAraka maura
2: sItA hrt-kamala khadyOptAjana pArijAtA
ghananidhi pOtabja
hitakula jAtarakSincu vidhAta janaka iSTa
dAtavaina sAkEtagArA
3: rA jAgEla dharajAmAtavaina jAlerigi O
Ajnubahuda
virAjamAna dvija rAjAnana sura rAjArcita tyAgarAja
nutAja
rArA phaNishayana. rAgA: harikAmbhOji. Adi tALA.
P: rArA phaNishayana ravi jaladhija nayana rakA
shashivadana ramaNIya apaghana
C1: rArA bhava taraNa rArA amita suguNa rArA
bhUramaNa rArA abja sucaraNa
2: rArA sukumAra rArA asama shUra rArA raghuvIra
rArA yudhi dhIra
3: rArA jAnakitO rArA sahajulatO rArA pavanajutO
rArA bhaktulatO
4: nAgAvana nEta rAga guNa virahita sAgara tanya
yuta tyAgarAja vinuta
rArA raghuvIra. rAgA: aThANA. Adi tALA.
P: rArA raghuvIra veNTa rArA tODu
C1: anudinamunu ninu manasuna kanugoni AnandamAyE
dayALO
2: sakala sujanulu golucu sannidhi gani callanAye
dayALO
3: paluvidha cedu durviSayacamu leDabAyanAye dayALO
4: toDari aDugaDugu kidi budhhiyani santOSamAye
dayALO
5: sumukhamunanu tilakamu celagga gani sokkanAye
dayALO
6: kavagOni bhAvamuna poralaka nIdE kAryamAye
dayALO
7: dasharatha tanaya shubha carita pAlita
tyAgarAja dayALO
Meaning: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) o
DariyaDugaDugukidi) 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.
rAra sItA. rAgA: hindOLavasanta. RUpaka tALA.
P: rAra sIta ramaNI manOhara
A: nIraja nayana oka muddIra dhIra mungala
C1: bangAru valvulu nE bAguga gaTTeda mari
shrngArinci sEva jEsi kaugita jErceda
2: sAreku nutuDa kastUri tilakamu beTTeda
sAramaina mukta hAramula diddEda
3: yOgamu nIpai anurAgamu bADeda vErE gati evaru
shrI tyAgarAja vinuta
rE mAnasa. rAgA: tODi. rUpaka tALA.
P: rE mAnasa cintayE shrI rAmam
C1: sAkEta nagara nAthuni samAna rahita mAvaruni
2: gata kAma jana hrdayArNava kalAdharuni
ilAdhipuni
3: bhaktAkha payOdhara prabhanjanuni niranjanuni
4: vinatA tanayArtitamO vibhAkaruni shubhAkaruni
5: dEvEsha samArAdhayuni digambaruni cidambaruni
6: vandAru brndAraka varAbhayatuni rAghavuni
7: vara tyAgarAjArcita padAmbujuni sadA hituni
rUkalu padivElunna. rAgA: dEshyatODi. Adi tALA.
P: rUkalu padivElunna cEreDu nUkalu gatigAni O
manasA
A: kOkalu vEyunna gaTTu kOnuTa kokaTigAni O manasA
C: UrElina tA baNDuTa mUdumUra tAvugAni nUru
bhakSaNamu
labbina antO nOTikanta gAni Eru niNDuga pArina
pAtraku tagu nIru
vaccugAni sAra taruni harini tyAgarAja sannutuni
maravakE manasA
sadA bhajimpavE. rAgA: tODi. Adi tALA.
P: sadA bhajimpavE sadAshivuni samukhana nilaci
samshayamu lEka
A: natAshu pAshu nAshakuni mahimakadA
shravaNamulagai konivini
C: Eka bilva caraNamu EkAntamuna jEsi shrI
tyAgarAju mATa cevilO vini nAga
kankaNa dharuni nAma smaraNamutO
praNatArthiharAyani bhAvinci hrdayamuna
sadAmadin dalatu. rAgA: gambhIravANi. Adi tALA.
P: sadAmadin dalatu gadarA mudAspadA nagajAdhipatE
A: sadA shivAnanda svarUpa sadaya mOda hrdaya pada
sarOjamula nE
C: digambarAntaka daitya hara digIsha sannuta
gangAdhara mrgAnga
shEkhara naTana catura manupa samayamidirA
tyAgarAjanuta
sadguru svAmiki. rAgA: rItigauLa. Adi tALA.
P: sadguru svAmiki sATiyu lEdani santatamu pogaDi
smarincavE O manasA
A: sadguNa shrI sArasAkSuni bhajinci sadgati
bondina sadbhaktuaDau tyAgarAja
C: vasudhalO merayu shrI pancanadamuna vara
nAradAmshuDai avatarinci rasamuga gIta
shAstra marmamulanu ranjillaga manujulaku bOdhinci
vasudEva tanayuDagu shrInivAsa vajIruni
okka krpaka pAtruDai asamunu nirantaramugaA
jendina yatIndra parama pAvana shrI tyAgarAja
sAdhincenE O manasA. rAgA: Arabhi. Adi tALA.
P: sAdhincenE O manasA
A: bOdhincina sanmArga vacanamula bonku jEsi tA
baTTina paTTu
C: samayAniki dagu mATa lADanE
1: dEvaki vasudEvula negincinaTu
2: rangEshuDu sadgangA janakuDu sangIta
sAmpradAyakuDu
3: gOpi jana manOratha mosanga lEkanE geliyu jEsE
vADu
4: vanitala sadA sokka jEyucunu mrokka jEsE
paramAtmu-Dadiyu gAka
yashOda tanayuDancu mudambunanu muddu beTTa
navvucuNDu hari
5: parama bhakta vatsaluDu suguNa pArAvaruNDa
janma mana ghUDi kali
bAdhalu dIrcu vADanucu nE hrdambujamuna jUcu
cuNDaga
6: harE rAmachandra raghukulEsha mrdu subhASa
shESa shayana
para nAri sOdara aja virAjaturaga rAjarAjanuta
nirAmaya pAghana
sarasIruha daLAkSa anucu vEDukonna nannu tA
brOvakanu
7: shrI venkaTEsha suprakAsha sarvAnnata sajjana
mAnasa nikEtana
kanakAmbara dhara lasan-makuTa kuNDala virAjita
harE anucu
nE pogaDaga tyAgarAja gEyuDu mAnavEndraDaina
rAmacandruDu
8: sadbhaktula naData liTla nenE amarikagA nA pUja
konenE
aluga vaddananE vimukhulatO jEra bOku mananE veta
galigina
tALukommananE damashamAdi sukha dAyakuDagu shrI
tyAgarAja nutuDu centa rAkanE
Meaning:
This pancharathna krithi has been well set on the easiest of ragas,
Arabhi. This Krithi has been carved out in a language full of liberty, teasing tone, metaphor and
simile without having a surfeit of adjectives – all the while arresting
the attention of the singers. Thyagaraja swamigal, in this krithi, appeared to
be telling the greatness of the lord in a lucid manner most enthusiastically.
The style adopted in this krithi is very sweet in comparison to the other four
kirthanas. Oh Lord you are an opportunist, You deceived your parents Devaki ,
Vasudeva as also the gopikas who surrendered to you, You mischievously smile
when Yashoda innocently folded you with love at the thought that she too would
be disappointed on being separated from him, You falsified the aforesaid words
of Sruti and Smruti. You have somehow not come to me despite the fact that I
was overjoyed in keeping your memory always in my heart, You preached patience,
tolerance in the face of adversity freedom from anger, satsang etc; and coolly accepted my pujas, You give
bhakti and peace, Despite all this you have steadfastly not come closer to me
to the end, Thus this kirthana, a gem amongst the five kirthanas which bring
out the thought and reminiscences of
Shri Thayagaraja; is a great gift to the singer and bhaktas
sAgaruNDu veDale. rAgA: yamunAkalyANi. rUpaka
tALA.
P: sAgaruNDu veDale nidO sAreku gana rArE
A: bAguga prahlAduni vara yOgini kaugida jErci
C1: mandara dharuDAnanda kandudu tana hrdayAra
vindambuna nelakonna saundaryamulanu dalacucu
2: varanamulapai bhEri vAdyambulu mrOyaga sura
vAra nATyapu varusala jUcucu vETkaga
3: ranjillani shrI tyAgarAja sakhuni manasAra
pUjincu nuNDu tanuja rAjakumAra sahituDai
sAkEta nikEtana. rAgA: kannaDa. rUpaka tALA.
P: sAkEta nikEtana sakEdananaga lEdA
A: nIkE marulaitini nIkEla I guNamu
C: rAkEndu mukha inta parAkEmi nenaruna nI rAkE
migula kOritirA kEshi haraNa
rAkEmaina ceppakurA kEkalu vEturu rA kEshava shrI
tyAgarAjanuta shubha carita
P:O Resident of ayOdhyA! Didn’t You
say that you will nourish me?
A:I loved You alone; why do You have this habit (of not keeping your
word)?
C:O Full Moon faced! Why this much of unconcern? O slayer of demon
kEzi! I lovingly much desired your arrival only; please do not tell any excuses
without coming; otherwise, I will shout; O Lord kEzava! O Lord whose story or
conduct is auspicious to hear! O Lord praised by this tyAgarAja! O Resident of ayOdhyA! didn’t You
say that you will nourish me?
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 loved (marulaitini) You alone (nIkE); why (Ela) do You (nIku) have this (I) (nIkElayI) habit (guNamu)
(of not keeping your word)? O
Resident of ayOdyA! 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) your (nI) arrival
(rAku) (rAkE) only;
please do not tell (jeppakurA) any excuses (Emaina) without coming
(rAka) (rAkEmaina); otherwise, I will shout (kEkalu vEturA);O Lord kEzava! O
Lord whose story or conduct (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?
sAkSi lEdanucu. rAgA: bangALa. dEshAdi tALA.
P: sAkSi lEdanucu sAdhimpakE satyasandhhha
sadbhakta pAlaka
A: viksa kAdulella navvarA jagat sAkSi vamsha
nIradhi pUrNacandra
C: shakti nIyeDa niNDAra lEdA parAshakti brOva
lEdA visayamandu
virakti galgu shrI tyAgarAju nijabhakti nI veruga
lEdA mAnavula
Meaning:
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.
sAmaja vara. rAgA: hindOLa. Adi tALA.
P: sAmaja vara gamana sAdhu hrt sArasAbja pAlakA
lalita vikhyAta
A: sAma nigamaja sudhAmaya gAna vicakSaNa
guNashIla dayAlavAla mAm pAlaya
C: vEda shirOmaNi mAtruja saptasvara nAdAcala dIpa
svIkrta
yAdavakula muraLi vAdana vinOda mOhanAkara
tyAgarAja vandanIya
Meaning:
pallavi: O Lord, with the majestic gait of a large elephant! O protector of the
lotus-like hearts of the saintly! O Krishna, whose fame transcends time!
anupallavi: O Expounder of the nectar-like music arising from sAma vEda! Thou
of great qualities and mercy! Care for me.
caraNam: The acme of the vEdas! O Light in the mountain of music, based on the
seven swaras of Goddess Saraswati! Member of the yAdava clan! Player of the
flute! O mysteriously attractive Lord, worshipped by tyAgarAja!
samayamu delisi. rAgA: asAvEri. cApu tALA.
P: samayamu delisi puNyamu lArjincani kumati yuNDi
Emi pOyi Emi
A: shamata tODi dharmamu jayamE gAni kramamutO
manavini vinavE O manasA
C1: sArasau kavitala vini verrivADu santOSa paDi
Emi paDakEmi
cEredEsi guDDikannulu bAguga teraci Emi
teravakunna nEmi
2: turaka vIthilO vipruniki pAnaka pUja neraya
jEsi Emi sEya kuNDE nEmi
dharanIni dhanakOTlaku yajamAnuDu tA bratiki Emi
dayyamaitE nEmi
3: padamu tyAgarAjanutu nIpai gAnidi pADi Emi
pAdakuNDE nEmi
Edanu shrI rAma bhaktiyu
lEni
Meaning: How does it matter whether that fool, who
would not earn merit, knowing the appropriate time, is alive or dead? Only
righteous conduct or duty or charity together with tranquility of mind is
victorious; O My Mind! Listen to my appeal in an orderly manner.
How
does it matter – (a) whether a mad man, hearing an excellent poetry,
appreciates it or not? (b) whether large blind eyes
are fully open or not? (c) whether one worships or not a brAhmaNa or wise man with
jaggery water, in the street populated by Muslims? (d) whether
that possessor of lot of wealth in this World which is not donated, lives or becomes a ghost? (e) whether that
song which is not on zrI rAma is sung or not? Come what may, how does it matter
whether a human birth, bereft of devotion to Lord zrI
rAma, is attained or not?
Word-by-word Meaning :
P: How does it matter (Emi) whether that fool
(kumati), who would not earn (ArjiJcani) merit (puNyamulu) (puNyamulArjiJcani),
knowing (telisi) the appropriate time (samayamu), is alive (uNDi) (uNDiyEmi) or
dead (pOyi) (pOyiEmi)?
A: Only (kAni) righteous conduct or duty or charity
(dharmamu) together with (tODi) tranquility of mind (zamata) is victorious
(jayamE); O My Mind (manasA)!
Listen (vinavE) to my appeal (manavi) in an orderly 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 (Emi) whether 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 (Emi) whether large (cEreDEsi) (literally as big as the hollow of the
hand) blind (guDDi) eyes (kannulu) are fully (bAguga) open (teraci) raciyEmi) or not
(teravakuNDina) (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 (Emi) whether one worships (pUja jEsi) (jEsiyEmi) much (neraya)
(literally fully) or not (sEyakuNDiyEmi) (literally not do) a brAhmaNa or wise
man (vipruniki) (literally to the wise man) with jaggery water (pAnaka), in the
street (vIthilO) populated by Muslims (turaka)?
how does it matter (Emi) whether that (tA) possessor
(yajamAnuDu) (literally master) of lot of (kOTlaku) (literally crores of)
wealth (dhana) in this World (dharanu) which is not donated (Ini) (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?
samayamu EmarakE. rAgA: kalgaDa. Adi tALA.
P: samayamu EmarakE manasA
A: sumatulau narulanu jEri nija
sukham-anubhavincuTaku nIkitE
C: antarangamuna galugu bhayamuna Antarika bhakti
mArgamu
delisi dAnta samrakSakuDaina shrI tyAgarAja
sannutuni jUDa
shambhO mahAdEva. rAgA: kAmavardhani. rUpaka tALA.
P: shambhO mahAdEva shankara girijA ramaNa
A: shambhO mahAdEva sharaNAgata jana rakSaka
ambOruha lOcana padAmbuja bhaktim dEhi
C: parama dayAkara mrgadhara hara gangAdhara dharaNIdhara
bhUSaNa tyAgarAja vara hrdaya
nivEsha sura vrnda kiRITa maNi vara nI rAjita pada
gOpuravAsa sundarEsha girIsha parAtpara bhavahara
shambhO shiva. rAgA: shankarAbharaNa. rUpaka tALA.
P: shambhO shiva shankara guru ambOruha nayana
C1: dharaNidhara vara bhUSaNa sura sEvita caraNa
2: taruNAruNa kiranAbha sucaraNa sura haraNa
3: kamanIya nigama sannuta hima girirAja ramaNa
4: shamanAntaka vimalAnga parama kAruNya nidhE
5: samalankrta kamalahita kamalAsuta haraNa
6: nata pOSaNa hita bhASaNa dhrta cArukuranga
7: mata bhEda patita mAnava mada santata bhanga
8: sutabOdhana hitakara pAlita tyAgarAja
sAmiki sari. rAgA: bEgaDa. rUpaka tALA.
P: sAmiki sari jeppa jAla vElpula rAma
A: nA manasu natanipai nATi uNDaga norula
C1: eTi yOcana cAlu nevvari kETulO vrAlu
mATalADutamElu madi kidE padivElu
2: tana kaNTi kentO muddu tappa DADina paddu
canuvu jEyu nE proddu callani jUpu kaddu
3: anni vElpula lOna natani sarigAna tannu brOcina
ghana tyAgarAja sakhuDaina
samsAramulaitE nEmayya. rAgA: sAvEri. Adi tALA.
P: samsAramulaitE nEmayya shikhi pincAvatamsu
DeDuta nuNDaga
A: himsAdulella rOsi hamsAdula gUDi prashamsa
jEyucu nE proddu kamsArini nammuvAru
C1: jnAna vairAgyamulu hIna mainaTTi bhava
kAnanamuna dirugu mAnavudu sadA
dhyAna yOga utuDai nI nAmamu balkucu nAnAkrama
phalamu dAnamu sEyuvAru
2: krupapu yOcanala dUru cEsi dAraputrula
paricArakula jEsi
sAra rUpuni padasArasa yugamula sAre sAreku
manasAra pUjincuvAru
3: bhAgavatula gUDi bhOgamulella harikE gavimpucu
vINA gAnamulatO
Agamacaruni shrIrAgamuna bADucu tyAgarAja nutuni
bAguga nammuvAru
samukhana nilva. rAgA: kOkilavarALi. dEshAdi tALA.
P: samukhana nilva galgunA kamalAnana
A: kSama galgu bhUtanaya lakSmaNAdi mahAtmulakE
gAni anyulaku
C: kamalAsanAdyamara dik-patulu kalasha vAridhilO
jUDa nEraka
gumi gUDi moraliDa kAryamulu konasAgenaTa
tyAgarAja vinuta
sanAtana parama pAvana. rAgA: phalamanjari.
dEshAdi tALA.
P: sanAtana parama pAvana ghanAghana varNa
kamalAnana
A: tanavADanE abhimAnamu dEvamaina nIkEla glgadO
C: rAjAdhipAnvaya sAgara rAju nIvai velasillitE
tEjarillagA krpa jUtuvE I jagAna
tyAgarAja sannuta
sandEhamu ElarA. rAgA: kalyANi. rUpaka tALA.
P: sandEhamu ElarA nA sAmi nApai nIku
A: vandE guNa shIla vaibhava rUpa uragashayana
dAsharathE
C: kari rAjuni gAcitivani ghana surulellaru
pogaDaga shambhavuDaina
dana vAshuruni gAcitivi narahari shrI tyAgarja nA
pAli sarasa shrI rAma
sandEhamunu. rAgA: rAmapriyA. dEshAdi tALA.
P: sandEhamunu dIrpumayya sAkEta nilaya rAmayya
A: nandArcita pada yugamulu mElO nAgarIkamagu
pAduka yugambulu mElO
C: varamaunu lella caraNambulanu smariyimpa nIdu
pada mosangenE
bharatArcanace pAdakalu dharani ninnosange
tyAgarAja bhAgyam
sangIta jnAnamu. rAgA: dhanyAsi. Adi tALA.
P: sangIta jnAnamu bhakti vinA sanmArgamu galadE
manasA
A: bhrngi naTEsha samIraja ghaTaja matanga
nAradAdulu pAsincu
A: nyAya anyAyamu delusunu jagamula mayamani
delusunu durguNa
kAyajAdi SaD-ripula jayincu kAryamu delusunu
tyAgarAjuniki
Meaning: (From TK Govinda Rao’s Book)
O Mind (“Manasa”)! Mere knowledge
(“gnyanamu”) of music (“sangeetha”) without
(“vinaa”) devotion (“bhakthi”) can never lead
(“galadhe”) to the right (“san”) path (“maargamu”).
Lord Nataraaja (“natesha”),
Anjaneeya (son of the wind -- “sameer” “aja”), sages
like Brungi, Agastya (“ghatajaa -- born from a pot”), Maatanga and
Naarada worship you through music (“simche”), saturated with
devotion. Is there a supreme mode of worship?
Tyagaraaja knows how(“delusunu”) to discriminate right (“Nyaya
Nyamu”) and wrong (“durguna”). He is also aware that this
world (“jagamulu”) is unreal and transient
(“mayamayamane”). He has found the way to conquer
(“jayinche”) the six (“shad”) inward enemies
(“ripula”) like lust, attachment, anger (“kaayajaadi”)
etc. Yet he is fully convinced that there is no other way to salvation than
knowledge of music (“kaaryamu delusunu”) integrated with unalloyed
devotion.
sangIta shAstra. rAgA: sALagabhairavi. dEshAdi
tALA.
P: sangIta shAstra jnAnamu sArUpya saukhyadamE
manasA
A: shrngAra rasAdayakhila sAra pUrita rAma kathA
nAnAbdhiyuta
C: prEma bhakti sujana vAtsalyamu shrI madramAvara
kaTAkSamu
nEmaniSTa yashOdana mosangunE nErpu galgu
tyAgarAju nErcina
sAramE gAni. rAgA: kAmavardhani. cApu tALA.
P: sAramE gAni anya mArga vicAramEtikE O manasA
A: vAru vIru deliyaka balku vArtalu vinanElE rAma
nAmamu
C1: mArakOTi lAvaNyuDaina raghuvIruni nAma
sudhArasa munanu sAreku pAnamu jEsi
jagad vihAruDai velayu nArAyaNa nArAyaNa anucu
varamu sharadambula
nibhuDau shrI nArada muni valmIka jAtuniki gUrimi
upadEshinca lEdA
2: parama pAvanuni sharaNAgata jana paripAlana
birudAnkuni sItAvaruni nAma
sudhArasa pAnamu niratamunanu jEsi hari hari hari
anucu santatambunu sariyu lEni
kIrtigAnci dEhamu paravashambu jendi shuka brahma
parIkshitu kosaga lEdA vAdA
3: sAmagAna lOluDau rajata giri dhAmuDaina
tyAgarAja shivuDati nEmamutO nAmAmrta
pAnamu Emarakanu jEsi rAma rAma rAma anucu
satatamu shrImadAdi gauriki
shrngAriki A mahimala nA rahasyamula ati prEmamu
upadEshinca lEdA
sArasa nEtra. rAgA: shankarAbharaNa. Adi tALA.
P: sArasa nEtra pAraguNa samAja shikSA gOddharaNa
C: pApa gambhIra samIraNa pAmara pAlita pAvana
nAma caraNa tApasa mAnasa su-bhramarAnakha
rAghava mA ramaNa yOgi vandya pAhi hE sAgarArti
haraNa rAga lObha dUra shrI tyAgarAja pOSaNa
sarasa sAma dAna. rAgA: kApinArAyaNi. dEshAdi
tALA.
P: sarasa sAma dAna bhEda daNDa catura sATi dEva
mevarE brOvavE
A: parama sAmbhava grEsa ruNDagucu balku rAvaNuDu
teliyalEka pOtE
C: hitavu mATalentO bAgA balkitivi satamu gAnayOdhya
niTTu naNTivi
nata sahOdarunE rAju cEsi rAka hatamu jEsitivi
tyAgarAjanuta
Meaning: In the kriti ‘sarasa sAma dAna’ – rAga
kApinArAyaNi, shri tyAgarAja extols the Lord about the way He dealt with
rAvaNa. O Clever One praised by this tyAgarAja who adopted nicely the four-fold actions
of rAja dharma – conciliation, gift or bribe, creation of dissension and
punishment, in dealing with rAvaNa! It’s indeed a pity that rAvaNa who
prides himself to be the most eminent of devotees of the great Lord shiva, could
not realise this! You conveyed to him a lot of beneficial words; You offered
even ayOdhyA for ever; You made vibhISaNa, who supplicated before You, as King
of laGkA; as rAvaNa did not mend his ways even after that, You ultimately
slayed him. Which God is equal to You? deign to protect me.
Word-by-word meaning:
P: O Clever (catura) One
who adopted nicely (sarasa) the four-fold actions (of rAja dharma) in
dealing with Your enemy – rAvaNa – 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: It’s indeed a pity that rAvaNa (rAvaNuDu) who prides (palku)
(literally speak) himself to be (anucu) the most eminent (agrEsaruNDu) of
devotees of the great (parama) Lord shiva (zAmbhava) (zAmbhavAgrEsaruNDanucu),
could not (lEka pOye) realise (teliya) this! O Clever One who adopted nicely the four-fold actions
(of rAja dharma) in dealing with Your enemy – rAvaNa – conciliation,
gift or bribe, creation of dissension and punishment! which God is equal to
You? deign to protect me.
C: you nicely (bAga) conveyed (balgitivi) a lot of (entO) beneficial
(hitavu) words mATalu) (mATalentO);
You said (aNTivi) that ‘I shall offer (ittunu) even ayOdhyA
(ayOdhyanu) for ever’ (satamugAnu) (satamugAnayOdhyAnittunaNTivi); You
made (cEsi) vibhISaNa – the brother (sahOdara) (sahOdaruni) of rAvaNa who
supplicated (nata) before You – as King (rAju) of laGkA; as he (rAvaNa) did not mend his ways
(rAka) (literally come) even after that, You ultimately slayed (hatamu
jEsitivi) him; O Lord praised (nuta) by this tyAgarAja! O Clever One who adopted nicely the four-fold actions
(of rAja dharma) in dealing with Your enemy – rAvaNa – conciliation,
gift or bribe, creation of dissension and punishment! which God is equal to
You? deign to protect me.
sarasIruhAnana rAma. rAgA: mukhAri. dEshAdi tALA.
P: sarasIruhAnana rAma samayamu brOva cidghana
A: para bhAmala nAshinci annamiDi pagalu rEyu
sarasa mADu vAri nolla
C: brAhmaNIkamu bAyu nIcula bratukAya nadigAka I
kalilO
brahmamaina mATalu nErcukoni baragErayya
tyAgarAjanuta
sarasIruha nayana. rAgA: bilahari. cApu tALA.
P: sarasIruha nayana nI kaTAkSamE cAlu sajjana
jIvana
A: mIna mArbhakula kAminci dAna mI lankanu
jUcinaTla
C1: sAdhu sangati nEnu salipina aTla mAdhurya
bhOjna maTu jEsinaTla
2: dhana kanakamu lella dagilina aTla dinamu
durAsalu dIrina aTla
3: simhAsanamuna jelagina aTla brahmEndra
paTTanubhava mandinaTla
4: nAlugokka padi bhuvana mElinaTla kalugu
kulamulella kaDatErinaTla
5: rAjIva bhavanuta ramaNiya carita rAjillu shrI
tyAgarAjAdi vinuta
sarasIruha nayanE. rAgA: amrtavarSaNi. Adi tALA.
P: sarasIruha nayanE sarasijAsanE sharadindu nibha
vadanE amba
A: parama krpAnidhi nIvE ani ninu niratamu nammiti
brOvavE talli
C: svara rAga laya shruti marmambulu nAradAdi
munulu upadEshincE
vara dAyaki amrtavarSaNi maravaku lalitE
tyAgarAjanutE
sarijEsi vEDuka. rAgA: tIvravAhini. dEshAdi tALA.
P: sarijEsi vEDuka jUcuTa sAkEtarAma nyAyamA
A: dharalOna nI nija dAsulanu kandarpa kAdula nija
dASulanu
C: kokka shAstra vidula nara sannuticE goppa
bahumatula nandEdarayya
cakkagAnu bhakti shAstra vidulu cAla navvEru
tyAgarAjanuta
sarivArilOna cauka. rAgA: bhinnaSaDja. dEshAdi
tALA.
P: sarivArilOna cauka cAladAyena
A: pOrugiNDla vArala cEti pUja jUci callanAyenA
C: tAru mAru balku vArilO tattarincagaA jUDa
nyAyamA
paramArthikulu dukkha jAlamula bApalEdA shrI
tyAgarAjanuta
sAri veDalina. rAgA: asAvEri. Adi tALA.
P: sAri veDalina I kAvERini jUDarE
A: vAru vIracunu jUDaka tA navvArigAbhISTamula
nosangucu
C1: dUramuna noka tAvuna garjana bhIkaramoka
tAvuna niNDu karuNatO
niratamuga noka tAvuna naDucucu vara kAvEri
kanyakA mani
2: vEDukagA kOkilalu mrOyaganu vEDucu rangEshuni
jUci mari
IrEDu jagamulaku jIvanamaina mUDu reNDu nadi
nthuni jUDa
3: rAjarAjEshvari ani pogaDucu jAji sumamula
dharAmara guNamulu
pUja lIrugaDala sEyaga tyAgarAja sannuturAlai
mudduga
sari evvarE. rAgA: shrIranjani. dEshAdi tALA.
P: sari evvarE shrI jAnaki nI
A: paramAtmunikai gaDidEri sadA siruliccuTaku cEri
golicina ni
C: vanamandu bhayankaramaina tAvuna niltunani
manasu delisi
kanakAnki andanduna rAja sukhambunu galga jEsitivE
tyAgarAjanuta
sArvabhauma sAkETa. rAgA: rAgapanjaramu. dEshAdi
tALA.
P: sArvabhauma sAkEta rAma manasAra balka rAdA
dAvatA
A: pArvatI ramaNArcita pAdayuga bhakta vandya
parAtpara dInabandhO
C: muddu muddugA mATalADinadi mundurAka sadA veta
jenducunu
kaddu kaddanucu cirakAlamunu karagu cuNDavalenA
tyAgarAjanuta
sarvalOka dayAnidhE. rAgA: husEni. tALA: tisra
laghu.
P: sarvalOka dayAnidhE sArvabhauma dAsharathE
C1: panca bhUtamulaku nAthuDanucu delisikoNTi
2: bhUsutA karamu baTTi bhUmi velayuvAdu nIvu
3: nIradhipai bAga yOga nidra sEyuvADu nIvu
4: kamala bandhu kulajavarula gaDatEcinavADu nIvu
5: pavamAna kumAruNDu baNTaina vADu nIvu
6: antarikSa kEshanutAnanta nAmarUpa rahita
7: jnAna vairAgya bhakti dAna mosaguvADa nIvu
8: Agama nigamAtIta tyAgarAja vinuta carita
sarvAntaryAmi nI. rAgA: bhairavi. Adi tALA.
P: sarvAntaryAmi nI vanE sAmrAjyamu nijamE rAma
A: nirvAhamu lEni I janula nirmalAtmulETu
sairincirO gAni
C: dAri teliyalEru kondaru daridrulainAru
dur-ahankArulai parama nikrSTamaTA
kArulai nAradigAka tAru mAru panulu jEsedaru
samsArulainAru tyAgarAja svAnta sadana kapaTamEmO teliya
shankara guruvarula. rAgA: shankarAbharaNa. Adi
tALA.
P: shankara guruvarula caraNa pankajamulu
sAttvikamuga bhajimpavE manasA
A: naga ananga adbhUta carituni shrngAramu jEsi
janma mIDEra jEyu
C: citta shuddhamutO cintimpavE sadbhaktula cEri
shrI praNatArthiharuni
yuktAnukta upAyamu delisi vyaktamanucu shrI
tyAgarAja vinuta
shAntamu lEka. rAgA: sAma. Adi tALA.
P: shAntamu lEka saukhyamu lEdu sArasadaLa nayana
A: dAntunikaina vEdAntunikaina
C1: dAra sutulu dhana dhAnyamu luNDina sAreju japa
tapa sampada galgina
2: Agaama shAtramulanniyu jaDivina bAguga sakala
hrd-bhAvamu delisina
3: yAgAdi karmamulanniyu jEsina bhAgavatulanucu
bAguga bEraina
4: rAjAdhi rAja shrI rAghava tyAgarAja vinuta
sAdhu rakSaka tanakupa
Meaning:
P:Without tranquility of mind, there is no comfort; O Lotus petal Eyed!
A:Be he an ascetic or be he a knower of vEdAnta, without tranquility of
mind, there is no comfort; O Lotus petal Eyed!
C1:Even if one has wife, children, wealth and food items (literally cereals),
even if one attains the eternal wealth of chanting of names of Lord and
asceticism, without tranquility of mind, there is no comfort; O Lotus petal
Eyed!
C2:Even if one has mastered all the Agama zAstras, even if one knows
well all their true purport (significance), without tranquility of mind, there
is no comfort; O Lotus petal Eyed!
C3:Even if one performs all sorts of vEdic actions of sacrifical
oblations etc, even if one attains the name as a great devotee of the Lord,
without tranquility of mind, there is no comfort; O Lotus petal Eyed!
C4:O Lord of Kings, shri rAghava! O Lord praised by this tyAgarAja! O
Protector of the pious people! without attaining quietitude of one’s
mind, there is no comfort; O Lotus
petal Eyed!
Word-by-word Meaning :
P:Without (lEka) tranquility (zAntamu) of mind, there is no (lEdu)
comfort (saukhyamu); O Lotus (sArasa) petal (daLa) Eyed (nayana)!
A:Be (aina) he an ascetic (dAnta) (dAntunikaina) or be (aina) he a
knower of vEdAnta (vEdAntunikaina),without tranquility of mind, there is no
comfort; O Lotus petal Eyed!
C1:Even if one has (uNDina) wife (dAra), children (sutulu), wealth
(dhana) and food items (dhAnyamulu) (literally cereals) (dhAnyamuluNDina), even
if one attains (galgina) the eternal (sAreku) wealth (sampada) of chanting of
names (japa) of Lord and asceticism (tapa), without tranquility of mind, there
is no comfort; O Lotus petal Eyed!
C2:Even if one has mastered (cadivina) (literally educated) all
(anniyu) the Agama zAstras (zAstramulu) (zAstramulanniyu),
even if one knows (delisina) well (bAguga) all (sakala) their true
purport (significance) (hRd-bhAvamu),without tranquility of mind, there is no
comfort; O Lotus petal Eyed!
C3:Even if one performs (jEsina) all sorts of (anniyu) vEdic actions
(karmamulu) (karmamulanniyu) of sacrifical oblations (yAga) etc (Adi) (yAgAdi),even if one attains (aina) the
name (pEru) (pEraina) as (anucu) a great (bAguga) devotee (bhAgavatuDu)
(bhAgavatulanucu) of the Lord, without tranquility of mind, there is no
comfort; O Lotus petal Eyed!
C4:O Lord (adhirAja) of Kings (rAja), shri
rAghava! O Lord praised (vinuta) by this tyAgarAja! O Protector (rakSaka) of
the pious (sAdhu) people! without attaining quietitude (upzAntamu) of
one’s (tanaku) mind, there is
no comfort; O Lotus petal Eyed!
shara shara samaraika. rAgA: kuntalavarALi. Adi
tALA.
P: shara shara samaraika suRa sharadhi mada vihAra
A: sura ripu mUla balamanu tUla girula kanala
samamau shrI rAma
C: toli jEsina pApa vana kuTAramA kalanaina sEyagA
lEni balu vilunu
virici velasina shrI raghukula vara brOvumu
tyAgarAjanuta
Oh Lord who used blade of grass as an arrow! Oh Unique
Hero of
battle! Oh destroyer of the arrogance of Lord of Ocean! Oh Lord SrI
rAma who is like fire to the mountains of cotton called the core
strength of rAvaNa!
Oh Axe that destroys the forest of sins committed earlier (or in
previous births)! O Lord who shone as bride-groom of SrI raghu
dynasty by breaking the huge bow - an act not possible to perform
even in dreams! O Lord praised by this tyAgarAja!
Please protect me.
Word-by-word Meaning
P :
O Lord who used blade of grass (zara) (literally reed) as an arrow (zara)! O
Unique (Eka) (literally single) Hero (zUra) of battle (samara) (samaraika)! O
Destroyer (vidAra) of the arrogance (mada) of Lord of Ocean (zaradhi)!
A: O
Lord zrI rAma who is like (samamau) (literally equal) fire (anala) to the
mountains (girulaku) (girulakanala) of cotton (tUla) called (anu) the core
(mUla) strength (balamu) (balamanu) of rAvaNa – the enemy (ripu) of celestials
(sura)!
O Lord who used blade of
grass as an arrow! O Unique Hero of battle! O Destroyer of the arrogance of
Lord of Ocean!
C: O Axe
(kuThAramA) that destroys the forest (vana) of sins (pApa) committed (jEsina)
earlier (or in previous births) (toli)! O Lord who – shone
(velasina) as bride-groom (vara) of zrI raghu dynasty (kula) by
breaking (virici) the huge (balu) bow (vilunu) – an act not (lEni)
possible to perform (sEyaga) even (ainanu) in dreams (kala) (kalanainanu)!
please protect (brOvumu) me; O Lord praised (nuta) by this
tyAgarAja! O Lord who used blade of grass as an arrow! O Unique Hero of
battle! O Destroyer of the arrogance of Lord of Ocean!
sharaNu sharaNu. rAgA: madhyamAvati. Adi tALA.
P: sharaNu sharaNu moraliDina nA giramulanni
pariyAcakamauna
A: sharaja nayana parama puruSa ninnanu sharaNatO
gurunatO mari mari
C1: sharaNamu tarama taramu gAka kAkAsuruDu surula
naraya vEDugAnu dasharatha vara
kumAruni bANamanucu veraci jaraga marala tAnu gani
gAbrapaDi saraguna sharaNanu mAtramu niruvuganu rajata giri nAthuDulu varamagu
biruduna sarasata meccanu karuNanu sthiramuga varamiccina
2: munupu manasuna nasUyalanutapOdhanuDu
vinayamunanu draupadini shOdanamu
Ghanamuga nijamuna sEya drDhamunanu tanamadini
sharaNana gAnE kanikaramu vEgana nIventO canuvuna munulu sujanulu surAsura
gaNamu lavani pAla narulu bogaDaganu vanaja nayana laghuvuna brOcina ninu
3: madinibedaru sudatini gani nIdu padamulu dayanu
dharalOnu brOcE gadara madajana dala nApaghana jita madana budha jana dhana
tyAgarAja hrdaya kumuda jalaja dhara samharaNAri damana sadamalaradana munimanO
sadana hubadha nanu mudamuna brOvumu sadayuDa kodavala nadalimpumu ninu
shashi vadana. rAgA: candrajyOti. Adi tALA.
P: shashi vadana bhakta janAvana shankara nE
tALagalanA
A: pasitanamandE muni yAgamuna bAhu parAkramunu
neruganA rAka
C: dina dina maupAsana japa tapa dhyAna manu
yAgamu vEla manasuna buTTina
ghanadambuni tODanu mArIcuni pani cerecina
tyAgarAjArcita
sattalEni dinamulu. rAgA: nAgAnandini. Adi tALA.
P: sattalEni dinamulu vaccenA
A: satta mAtramA saccita shAyi sAkEta nilaya deiva
C: kalilOna prathama pAdamulO talli taNDri guru
bhakytiyu lEka
palumAru duS-krtyambO nErpa valenA tyAgarAjanuta
deiva
shiva shiva. rAgA: kAmavardhani. Adi tALA.
P: shiva shiva enarAdA (Ori)
A: bhavabhaya bAdhala naNacukO rAdA
C1: kAmAdula dega kOsi parabhAmala parula
dhanamula rOsi
pAmaratvamu eDabAsi ati nEmamutO bilvArcana jEsi
2: sajjana gaNmaula gAnci Ori muj-jagadiShvarulani
mati nenci
lajjAdula dolaginca tana hrjjalamunanu tA pUjinci
3: Agamamula nutiyinci bahu bAgulEni bhAsalu
cAlinci
bhAgvatulalO pOSinci Ori tyAgarAja sannutuDani
enci
Meaning:
Why do you
not say, "Shiva Shiva Shiva", crushing off the cycle of rebirth, fear
and suffering?
Removing lust
from the mind, not desiring others' wealth, coming out of ignorance, offering
of
vilva leaves
with determination. Seeking the company of good people, adoring them as God,
driving away
the shyness (that hinders devotion), worship (Lord Shiva) in the lotus of
heart.
Learning the
Agamas (way of worship), not speaking unnecessary words, servng as patron of
the
devotees,
hail Lord Shiva, praised by Tyagaraja.
shivaparAdhamu. rAgA: sAma. Adi tALA.
P: shivaparAdhamu cEyarAdu cintincaka vinavE O
manasA
A: bhavAbdhi tAraNa bAdhalu tIrpaga pAmArula
nevaru pAlinturu
C: durjanulanu dUSincitE nEmi sajjanulanu
bhUSincitE nEmi
dharma karmamu jEsitE nEmi nirmala tyAgarAju
pogaDitE nEmi
shivE pAhimAmbikE. rAgA: kalyANi. Adi tALA.
P: shivE pAhimAmbikE shrta phaladAyaki
A: kavEra jottara vAsini kAtyAyani dharma
samvardhani
C1: svabhAvamu nI prabhAvamu mahAnubhAvu-rAlaina
bhAratiki
pogaDa bhAramE uNDa bhAva jArati bhAma nE nanta
bhAgyadAyaki
2: kaLAtramidi shashi kalAdhari upavalAri
mAyAvilAsini sakala
gamanutE bhalAriyana shubhaphala losagu parama
lAla nammuna
3: carAcaramayi karAravindamuna rAma cilukanu
birAna
bUni-parAku jUDa gAdu shrI raghuvarApuDagu
tyAgarAja vinutE
shObAnE. rAgA: kAmavardhani. rUpaka tALA.
P: shObAnE
C1: vadana dyuti jita sOma vasudha mAnasa kAma
mada mAnava gaNa bhIma mAm pAhi shrI rAma
2: janaka suta hrd-ramaNa jamadagnija mada haraNa
praNatAkhAnala vruNa pAhi mAm muni sharaNa
3: vikalita mOha pAsha vidhu kOTi sankAsha
bhagavAn sakalAdhIsha pAhi pApa vinAsha
4: vara tyAgarAjanuta vArija sambhava tAta parama
kalyANa yuta pAhi mAm shubha carita
shObhillu saptasvara. rAgA: jaganmOhini. rUpaka
tALA.
P: shObhillu saptasvara sundarula bhajimpavE
manasA
A: nAbhi hrt-kaNTha rasana nAsadulu andu
sA*,sA*, pA , nI , sa ni pa ma ga ni pa ma , ga ri
sa ni sa , sa ma ga pa ma ni pa sa*,
ni ga* ri* sa* ga ri sa ga ma pa ni sa* sa* pa sa*
ni pa ma ni , ni ma ni pa ma ga ma ,
pa sa pa ma ga ri sa , sa ma , ga ri sa sa* ni pa
ma ma* ga* ri* sa* sa ga ma pa ni
sa sa ni pa ma ma ga ri sa sa ni pa ni sa ga ri sa
ma ga ri sa pa ma ni pa ma ga ri sa
sa* ni pa ma ga ri sa ni pa ni sa ga ma pa ni
sa*ni pa , ni sa ri* sa ga*ri* sa ma ga*,
ri* sa ni pa ni sa*ga* ri* sa* ma* ga* ri* sa* ga
ma ni ma , pa sa ni pa ma ni sa ga ri , sa ga ma pa ni
C: dhara rksAmAdulalO vara gAyatri hrdayamuna
sura bhUsura mAnasamuna shubha tyAgarAjuni eDa
Meaning:
O Mind (“manasa”)! Praise (“Bhajimpave”) the divine forms
(“sundarula”) of the seven (“sapta”) musical notes
(“svara”).
Which glow (“yandu”) in the navel (“naabhi”),
heart (“hrut”), neck (“kanta”), tongue
(“rasana”) and nose (“naasaadhula”) of the human body.
Which shine in the four Vedas (“Dhara Rig Samaadulalo”) and
in the sublime Gayathri Mantra as its essence (“Hrudayamuna”).
Which sparkle (“shubha”)
in the hearts (“maanasamuna”) of the celestials
(“sura”), of worthy Bhusuras and of Tyagaraja.
shrI gaNanAtham. rAgA: kanakAngi. Adi tALA.
P: shrI gaNanAtham bhajAmyaham shrIkaram
cintitArtha phaladam
A: shrI guruguhAgrajam agra pUjyam shrI
khNDAtmajam shrta sAmrAjyam
C: ranjita nATaka ranga tOSaNam vara maNimaya
bhUSaNam
AnjanEyAvatAram su-bhASaNam kunjara mukham
tyAgarAja pOSaNam
shrI gaNapatini. rAgA: saurASTra. Adi tALA.
P: shrI gaNapatini sEvimpa rArE shrta mAnavulArA
A: vAgAdhipati su-pUjala cEkoni bAga natimpucu
veDlina
C: panasa nArikElAdi jambU phalamula nAraginci
ghana tarambagu mahipai padamulu
ghallu ghallana nunci anyamu hari caraNa
yugamulanu hrdayAmbujamuna nunci
vinayamunanu tygarAja vinutuDu vividha gatula dittaLAngumani
veDalina
Meaning:O Folks who are devoted to the Lord! Worship Lord shri gaNapati
who, having accepted the worship of brahmA and others, proceeded dancing
nicely. Humbly worship Lord shri gaNapati - praised by this tyAgarAja, who
proceeded, (a) having partaken jack-fruit, coconut and jambU and other fruits,
(b) placing His feet on the Earth with jingling sound in well measured steps,
(c) ever seating the holy feet of Lord hari in the Lotus of His heart, and (d)
to the different pace of beats sounding ‘dhittaLAGgu’ etc.
Word-by-word Meaning:
P:O Folks (mAnavulArA) who are devoted (shrita) to the Lord! worship
(sEvimparE) the Lord shri gaNapati (gaNapatini).
A:O Folks who are devoted to the Lord! worship Lord shri gaNapati who,
having accepted (cEkoni) the worship (supUjala) of brahmA – Consort
(adhipa) of sarasvati (vAk) - and others (Adi) (vAgadhipAdi), proceeded
(veDalina) dancing (naTimpucunu) nicely (bAga).
C:O Folks who are devoted to the Lord! humbly (vinayamunanu) worship
Lord shri gaNapati - praised (vinutuDu) by this tyAgarAja, who proceeded
(veDalina), having partaken (AragiJci) jack-fruit (panasa), coconut (nArikELa)
and jambU and other (Adi) (nArikELAdi) fruits (phalamulu)
(phalamulAragiJci),placing (uJci) His feet (padamulu) on the Earth (mahipai)
with jingling sound (ghallu ghallana) (ghallanunuJci) in well (ghana) measured
steps (tarambuganu),ever (anayamu) seating (uJci) the holy feet (caraNa
yugamulanu) of Lord hari in the Lotus (ambujamunanu) of His heart (hRdaya)
(hRdayAmbujamunanuJci), to the different (vividha) pace of beats (gatulu)
sounding (ani) dhittaLAGgu (dittaLAGgumani) etc.
shrI janaka tanayE. rAgA: kalakaNThi. Adi tALA.
P: shrI janaka tanayE shrta kamalAlayE
A: rAjannava maNi bhUSaNE shrI raghurAma sati
satatam mAmava
C: shata vadanadya shara jala dharAnilE nata
mAnava mAnasa satsadanE
shatamakha kirITala san-maNigaNa nirAjita caraNE
tyAgarAjArcitE
shrI jAnakI manOhara. rAgA: IshamanOhari. dEshAdi
tALA.
P: shrI jAnakI manOhara shrI rAghav hari
A: nA jAlini nIvE telisi namrAnanu DauTa kEmi
kAraNamu
C: nE sEyu duSkarma dEvata nI sannidhini nilva
sAgenO
nI sEva nilvadElarA nIrajAkSa tyAgara sannuta
shrI mAnini. rAgA: pUrNaSaDjam. dEshAdi tALA.
P: shrI mAnini manOhara cira kAlamaina mATa
okaTirA vEmAru balka jAlarA
A: shrImantulu nI sOdrulu sEyurIti pAda sEva
kOritini
C: dharmA-dhyakhila puruSArthamulu dAshArhuni
rUpamabbina
marmambu vErE unnadi mannimpumika tyAgarAjnuta
shrI nArada gururAya. rAgA: bhairavi. Adi tALA.
P: shrI nArada gururAya gaNTi mEnATi tapamO
gururAya
A: manasAra kOriti gururAya nEDu kanulAra
ganugoNTini gururAya
C1: mI sEva dorikenu gururAya bhava pAshamu
dolagenu gururAya
2: nIvE su-jnAna sukhi gururAya nIvE ajnAna shikhi
gururAya
3: rAjillu vIne gala gururAya tygarAjuni brOcina
sadgururAya
shrI nArada nAda. rAgA: kAnaDA. rUpaka tALA.
P: shrI nArada nAda sarasIruha bhrnga shubhAnga
A: dIna mAna rakSaka jagadIsha bhEshankEsha
C: vEda janitavara vInA vAdana tatvagjna khEdakara
tritApa rahita khEcara vinuta
yAdava kulajApta sadA mOda hrdaya munivarya shrIda
tyAgarAja vinuta shrIkara mAm pAlaya
shrI narasimha. rAgA: phalamanjari. Adi tALA.
P: shrI narasimha mAm pAhi kSIrAbdhi kanyakA
ramaNa
A: dInArtti nivAraNa bhavya guNaditi tanaya timira
sUrya trinEtra
C: prahlAda parAshara nArada hrt-pankERuha nIraja
bandhO
ahlAda kara bhavarOga samhAra varada tyAgarAjAdi
vinuta
shrI raghukulamandu. rAgA: hamsadhvani. Adi tALA.
P: shrI raghukulamandu buTTi sItanu ceyi konina
rAmacandra
A: ArAmamandu munula kOrika lIDEra sEya bUnu konna
rAma
C: vara ratna pIThamandu majjanamu puDami
surulacEta kaikonna rAma
parama bhaktulanu pAlanamu sEyu sAkEta vAsa
tyAgarAjanuta
shrI raghuvara. rAgA: kAmbhOji. Adi tALA.
P: shrI raghuvara-apramEya mAmava
A: shrI raghukula jalanidhi sOma shrI rAma pAlaya
C1: sArasa hita kulAbja bhrnga sangIta lOla
2: virOcana kulEshvara svara layAdi mUrcanOllAsita
nArada vinuta
3: shrI bhAskara kulAdri dIpa shrI bhAgavata
vinuta sucaraNa
4: sItA
nAtha (bhAgadEya) tyAgarAjanuta nIla sutApta suguNAbharaNa
Meaning:
O Lord shri raghuvara, the Immeasurable Lord!
O Lord shri rAma – the Moon born in the Ocean of the blessed
raghu dynasty!
O The Bee hovering over the Lotus of the Solar dynasty! O Enjoyer of
music!
O Lord of the Solar dynasty! O Lord praised by sage nArada who is ever
sporting amidst the variations (of rAga) arising from svara and laya etc (OR
who is ever sporting in svara, laya and variations of rAgas etc)!
O Lamp shining on the mountain of the blessed Solar dynasty! O Lord
whose holy feet are praised by the blessed devotees!
O Consort of sItA! O Lord praised by this tyagarAja! O Benefactor of
AJjanEya! O Lord who is adorned with virtues!
Please protect me; please nourish me.
Word-by-word Meaning:
P: O Lord shri raghuvara, the Immeasurable Lord (apramEya)
(raghuvarApramEya)! Please protect (ava) me (mAM) (mAmava).
A: O Lord shri rAma – the Moon (sOma) born in the Ocean (jala
nidhi) of the blessed (shri) raghu dynasty (kula)! Please nourish (pAlaya) me;
O Lord shri raghuvara, the Immeasurable Lord! Please protect me.
C1: O The Bee (bhRGga) hovering over the Lotus (abja) of the Solar
– friend (hita) of Lotus (sArasa) – dynasty (kula) (kulAbja)! O
Enjoyer (lOla) of music (saGgIta)!
O Lord shri raghuvara, the Immeasurable Lord! Please protect me.
C2: O Lord (Izvara) of the Solar (virOcana) dynasty (kula) (kulEzvara)!
O Lord praised (vinuta) by sage nArada who is ever sporting (ullasita) amidst
the variations (of rAga) (mUrchana) (mUrchanOllasita) arising from (Adi) svara
and laya etc (Adi) (layAdi) (OR who is ever sporting in svara, laya and
variations of rAgas etc)! O Lord shri raghuvara, the Immeasurable Lord! Please
protect me.
C3: O Lamp (dIpa) shining on the mountain (adri) of the blessed (shri)
Solar (bhAskara) dynasty (kula) (kulAdri)! O Lord whose holy feet (su-caraNa)
are praised (vinuta) by the blessed (shri) devotees (bhAgavata)! O Lord shri
raghuvara, the Immeasurable Lord! Please protect me.
C4: O Consort (nAtha) of sItA! O Lord praised (nuta) by this tyagarAja!
O Benefactor (Apta) of AJjanEya – son (suta) (sutApta) of vAyu (anila)
(nutAnila)! O Lord who is adorned (AbharaNa) with virtues (suguNa)
(suguNAbharaNa)! O Lord shri raghuvara, the Immeasurable Lord! Please protect
me.
shrI raghuvara dAsharathE. rAgA: shankarAbharaNa.
Adi tALA (tisragati).
P: shrI raghuvara dAsharathE rAma
C1: vandita suramuni brnda parAtpara mandaradhara
shrI sundara rAma
2: shrIkara kOTi vibhAkara bhASa sudhAkara vadana
karuNAkara rAma
3: sAtAtsAra purAri nutAgha vidAraNa shrI
raghuvIra harE rAma
4: pAlita sujana vishAla nayana gOpAla vidhrta
sharajAla harE rAma
5: agaNita guNa gaNa vikhalita mOha vihagarAja
vara turaga shrI rAma
6: kAyajA janaka vinAyakanuta varadAyaka shrI
raghunAyaka rAma
7: bhAvaja damana vibhAvita danuja bhAva
mahAnubhAva harE rAma
8: sanakAdi vinuta kanakAbara dhara ina kula
tilaka janaka sudhA rAma
9: rAkSasa gaNa mada sikSita dEvAdyakSa sArasa
daLAkSa harE rAma
10: shankara sakha nisshankha mukhajita shashAnka
suguNa sItanga harE rAma
11: rajAnala dinarAja su-nayana virAjita
tyAgarAjanuta rAma
shrI raghuvara karuNAkara. rAgA: dEvagAndhAri. Adi
tALA.
P: shrI raghuvara karuNAkara nI pada cintanamE
jIvanamu
A: vAraNa rakSaka janagha nivAraNa san-mrdubhASaNa
sadguNa
C1: mAra mAra nuta nA manavini vinumA ramA ramaNa
maravakurA
sukumArA mA rasanamuna nI nAmamu mAru baklunu daya
sEyumu
2: vAri vAri manciki daginaTTu vAri vAri bhAgyamu
lIvadE
vAri vAridAnila shambara jIvAri vArijAsana janaka
harE
3: rAjarAja vandita padayuga dinarAja rAja nayana
pAlitAmara
rAja pUjita shrI tyAgarAja rAja rAghava nanu
brOvumu
Meaning: 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! O Merciful Lord zrI raghuvara! Contemplation on Your holy feet
is my only livelihood.
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); O Merciful Lord zrI raghuvara!
Contemplation on Your holy feet is my only livelihood.
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)!
O
Merciful Lord zrI raghuvara! Contemplation on Your holy feet is my only
livelihood.
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); O Merciful
Lord zrI raghuvara! Contemplation on Your holy feet is my only livelihood.
shrI raghuvara suguNAlaya. rAgA: bhairavi. Adi
tALA.
P: shrI raghuvara suguNAlaya (rAma) sarasija
lOcana virOca nAbha
A: tarAnalEni parAku lETiki birAna nnu brOvaga
rAdA vAdA
C1: kamalAhita nata kamalA hitadhara mamata delisi
nannu manninca rAdA
2: kalasha jaladhilO lakSmitO nADE kala kAlamuna
nI sEva rAjasE nA manaseringi balkuminkanu
3: kanikaramuna nanu kani karamunaniDi canuvuna
oka manavini balkaga rAdA
4: Agamamula avanijAlOla vEgamE telisikO
tyAgarAjArcita
shrI rAma dAsa. rAgA: dhanyAsi. cApu tALA.
P: shrI rAma dAsa dAsOham ana nIraja nEtra nIkEla
sandEhamu
C1: gaTTu kAnarAni guNDa rAma paTTukO dATa nIpairu
teppaNTa
2: kAmAdula nakra bAdha dIrpa rAmayya nI cEti
cakramu lEdA
3: cAla cittamanu nalalaku rAma celagu nIvAma
hastamu vairiyagunu
4: mada matsaramulanu gajamulaku nI pada
kamalAnkusha rEkha ankushamu
5: sOkadulanu parvatamulaku nI karAnkita vajra
rEka vajramu
6: ahamanu jaDatava maNaci brOva sahajamau nI cEti
sharamulu lEva
7: dus-karmamulanu koNDa lEgaya sEya niSkalamSa
pavanajuDuNDu sadaya
8: janana maraNamanu suDuini nilpa ghanamaina
nIyAgna gAdanu vaDini
9: jAti kokaru gUDinAramu prIti cEta telisikoNTimi
nAma sAramu
10: pannuga bhavam ati ghOramu rAma ninnu vinAnya
dEvamulanu kOramu
11: varaguNa rAjAdhi rAja rAma parama pAvana
pAlita tyAgarAja
shrI rAma jayarAma shrtajana. rAgA: varALi. cApu
tALA.
P: shrI rAma jayarAma shrtajana ripu bhIma
shrngAra guNadhAma O rAma
C1: cUcinavAriki culakanAga dOca nannEcuTa kika
nyAyamA O rAma
2: durjana bhUyisthamuna dagilina nE sajjanu
DETlauDunO O rAma
3: EdAri bOyina nAdAri kaDDamu vAdADEdaru gAni O
rAma
4: kalimAnavulu verri calamuna tatvamu teliyalEru
summi O rAma
5: tAmarAku nIru vidhamu prapancamu tatvamu gAdu
sumi O rAma
6: nE nokaTincina nI manasu veraguTakE nEramO
teliya O rAma
7: gajja muNDla mIda dagulukonna madi vaccunA nI
vadduku O rAma
8: accuga bhavamuna tagulukonna madi vaccunA nI
vadduku O rAma
9: ahirAja shayana nIkanucu jEsina panula hitamuga
dOcenA O rAma
10: mahijarIti nannu mannincuna nIdu mahima kEmi
takkuva O rAma
11: bAguga satatamu nI guNamulu balku tyAgarAja
vinuta O rAma
shrI rAma jayarAma shrngAra. rAgA: madhyamAvati.
Adi tALA.
P: shrI rAma jayarAma shrngAra rAma
C1: gAravamuna brOvu karuNA samudra
2: nAlOni jAli nIkEla tOcadurA
3: manasinci nAtOnu mATAduna depuDu
4: tALa nIvELa nika jAlamA rAma
5: balimini valacitE calamA O rAma
6: I saukhya mI bhAgyamendaina galadA
7: japamEmO tapamEmO aparAdhamEmO
8: pankaja nayana nA kumkuma nIvE
9: avanijAdhipa nA sogasEvaridE rAma
10: nIvu nimiSamu lEni bhAvuka mElE
11: tOSimpa kennaLLu tOcunE rAma
12: ella saukhyamulu manasolladE rAma
13: pAyaga mEnu sagamAyenO rAma
14: I anda mI canda mendaina galadA
15: kUrcu vetalArcu kaDa tErcavE rAma
16: mikkili mrokki cE jikkiti rAma
17: ranjillu shrI tyAgarAjAdi vinuta
shrI rAma pAdamA. rAgA: amrtavAhini. Adi tALA.
P: shrI rAma pAdamA nI krpa jAlunE cittAniki rAvE
A: vArijabhava sanaka sanandana vAsavAdi nAradAdu
lella pUjince
C: dArini silayai tApamu tALaka vAramu kannIrunu
rAlcaga
shUra ahalyanu jUci brOcitivi A rIti dhanyu sEyavE
tyAgarAja bhAgyamA
shrI rAma raghurAma. rAgA: yadukulakAmbhOji.
jhampa tALA.
P: shrI rAma raghurAma shrngAra rAmayani cintinca
rAdE O manasA
C1: taluku cekkula muddu beTTu kausalya munu
tapamEmi jEsenO teliya (kausalya muu tapamEmi jEsenO teliya)
2: dasharathuDu shrI rAma rArA ani biluva munu
tapamEmi jEsenO teliya (dasharathuDu tapamEmi jEsenO teliya)
3: tanavAra paricaya sEya saumitri munu tapamEmi
jEsenO teliya (saumitri tapamEmi jEsenO teliya)
4: tanavaNTa jana jUci upponga kaushikuDu munu
tapamEmi jEsenO teliya (kaushikuDu tapamEmi jEsenO teliya)
5: tApambanagi rUpavati uaTakahalya tapamEmi
jEsenO teliya (ahalya tapamEmi jEsenO teliya)
6: dharmAtmu caraNambu sOka shivu cApambu tapamEmi
jEsenO teliya ( shiva tapamEmi jEsenO teliya)
7: tana tanaya nosagi kanulAra gana janakuDu
tapamEmi jEsenO teliya (A janakuDu tapamEmi jEsenO teliya)
8: daharambu karaga karamunu baTTa jAnaki tapamEmi
jEsenO teliya (A jAnaki tapamEmi jEsenO teliya)
9: tyAgarAjApta ani pogaDa nArada mauni tapamEmi
jEsenO teliya (A mauni tapamEmi jEsenO teliya)
shrI rAma rAma jagadAtma. rAgA: pUrNacandrikA.
jhampa tALA.
P: shrI rAma rAma jagadAtma rAma shrI rAma
raghurAma pAhi paramAtma
C1: jyOtirmayAkhaNDa rUpa rAma bhUtEsha vinutApa
hrta bhakta tApa
2: sarva grahAdhAra bhUta rAma gIrvANa munivnadya
sujanEstadAta
3: yOgijana hrdayAbja mitra rAma bhOgi shAyi
ghrNArasa pUrNa nEtra
4: shrIdAnta sAnta nirvANa phalada vEdAnta
vEdyAvanI sura trANa
5: tvam vinA nAnyatra jAnE rAma tvam vinA kO gatir
jAnaki jAnE
6: dhIra bhava sAgarOttaraNa rAma sAratara shrI
tyAgarjanuta caraNa
Meaning:
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.
C1:O Lord rAma – the effulgent (jyOtirmaya) undifferentiated
(akhaNDa) (jyOtirmayAkhaNDa) universal form (rUpa)! 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.
C4: O Lord who bestows (phalada) (literally
giving fruits of) emancipation (nirvaNa) to those tranquil (zAnta) and blessed
(zrI) ascetics (dAnta) (literally 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.
C5: O Lord rAma! I do not (na) know (jAnE)
anything (anyatra) (nAnyatra) other than
(vinA) You (tvAM); 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.
shrI rAma rAma rAma. rAgA: gOpikAvasanta
(Nilambari) Adi tALA.
P: shrI rAma rAma rAma shrI mAnasAbdhi sOma
A: nArAyaNApta kma naLinAkSa pavvaLincu
C1: pallava dhara varENya papEbha simha dhanya
mallikA talpamandu mAdhava pavvaLincu
2: dharA-dharAbha dEha tArAdhi pAnana sadA nI rAka
kOriyuNTi shrI rAma pavvaLincu
3: janaka rAjinta buTTi jAnaki ceTTa baTTi
kanakamau suraTi baTTi gAcinadi pavvaLincu
4: varNimpa taramu gAni svarNampu mEnu sItA
pUrNamau bhaktitOnu pUjinca pavvaLincu
5: AshugAshana sushayana ambhOja patra nayana
AshatO tyAgarAju arincu pavvaLincu
P: O Lord shri rAma! rAma! rAma! O Lord nArAyaNa! O Lord who has
realized all desires! O Lotus Eyed! May you lie down.
C1:O Lord desired by damsels (gOpis)! O Lion against elephant(s) of sins!
O the Auspicious one! O Lord mAdhava! may You lie down on the bed of jasmine
flowers.
C2: O Lord who has body with the splendour of rain-cloud! O Moon Faced!
O Lord shri rAma! I have always been desiring Your arrival; may You lie down.
C3: Having been born in the house of King janaka and having held Your
hand in marriage, jAnaki is now waiting on You holding a golden fan in her
hand; may you lie down.
C4:sIta - the brilliance of whose golden-hued body is beyond
description, is worshipping You with total devotion; may you lie down.
C5: O Lord reclining nicely on the couch of shesha! O Lotus petal Eyed!
may you lie down as this tyAgarAja very fondly worships You; O Lord shri rAma!
rAma! rAma! O Lord nArAyaNa! O Lord who has realized all desires! O Lord of
Lotus Eyed! May you lie down.
Word-by-word Meaning:
P:O Lord shri rAma! rAma! rAma! O Lord nArAyaNa - the Moon (sOma) of
ocean (abdhi) of the mind (mAnasa) of lakSmI (shri)!
O Lord who has realized (Apta) all desires (kAma)! O Lotus (naLina)
Eyed (akSa) (naLinAkSa)! May you lie down (pavvaliJcu).
C1:O Lord desired (varENya) by damsels (gOpis) - having 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 shri 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 shri rAma! I have always (sadA) been desiring (kOriyuNTi) Your (nI)
arrival (rAka). May You lie down (pavvaliJcu). O Lord shri 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 been born (buTTi) in the house (iNTa) of King (rAju)
(rAjiNTa) janaka and having held (baTTi) Your hand (ceTTa) in marriage, jAnaki
is now waiting (gAcinadi) on You holding (paTTi) a golden (kanakamau) fan
(suraTi) in her hand; May you
lie down (pavvaliJcu);O Lord shri 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 gAni) description (varNimpa),is worshipping (pUjiJcu)
You with total (pUrNamau) devotion
(bhakti) (bhaktitOnu); may you lie
down (pavvaliJcu). O Lord shri 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 shesha –
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 shri 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.
shrI rAma rAma sItA. rAgA: sAvEri. Adi tALA.
P: shrI rAma rAma sItA hrjjaladhi sOma
C1: nI pAdamula bhakti niNDAruga nosagi kApADu nA
pApa mEpaTi rAma
2: pAliki konnALLu ipuDu paluka kuNDina viDutunA
kula marmulella dalaci nanu brOvavayya
3: palumAru ninnu pADi pADi vEDukonnAnu kala kalamani
nAtO baluka vEmayya ipuDu
4: lOkula nera nammukonaka nI pAdamu linDAka
nAmadi nunca krIgaNTa jUceda vEmi
5: rAjashEkhara dEvarAja bhava pUjArhi shrI
tyAgarAju mora lAlinci
shrI rAma rAma shritulamu. rAgA: sAvEri. cApu
tALA.
P: shrI rAma rma shritulamu gAmA nEramA brOva
bhAramA
C1: manasA nA mATa vini sAreku mukti ganumi
mancidanumi
2: paluvidha karmambula andu marmamu delusukO
harini galusukO
3: lOkulu tama trOva Ekamanduru oppu kOkavE
mOsabOkavE
4: mATi mATiki nUnE rOTi eddulu tirugu dhATirA
mATa mE pATirA
5: A matamula andu nEmamu satyamu EmarabOku pAmara
6: gatyantaramu lEdu pratyEkamuna jUDu nityuni
krta krtyuni
7: toli bhava nATakamula jEyu pApamu tolagunu
sukhamu kalugunu
8: nA delpun anuNDu shrIduni manasendu mIdanO
evari bOdhanO
9: jADa delusukoni vEDukonna nannu jUDaDu mATADaDu
10: krOdha lObhamulatO bAdhincina ArAdhanO lEka
shOdhanO
11: sadayuni ciru navvu vadanuni pada bhakti
vadalanu endu kadlanu
12: nEmamuga toli nOmuna dorikina rAmuni
jitakAmuni
13: shIluni sadguNa shAlini jUcuTE cAlunu anya
mElanu
14: valarAja janakuni valacudunani pEra golutunu
yamuni gelutunu
15: nA jayamunu tyAgarAjuni rAjAdhi rAjaunaku
gUrtu rAjini
shrI rAma shrI rAma jitarAma. rAgA: varALi. Adi
tALA.
P: shrI rAma shrI rAma jitarAma gatakAma
C1: dEva Emi dOva nannu brOva vEga rAvA
2: bAla bhaktapAla suguNashIla tALa jAla
3: dhIra susharIra nirvikAra ElukOra
4: Adarinca rAdA namma lEdA mariyAdA
5: Aru ripula pOru dIrcuvAru evarunnAru
6: rAya manasu rAya munigEya tALadAya
7: vAdu kArAdu ikamIda gati lEdu
8: cinta dIrcuTa kenta sEvinca shrI kAnta
9: shrI nAthavanilOna iTlu gAna nijamEna
10: paddu tappavadu E proddu maravavaddu
11: vinna brOvu nannu brOvakunna viDananna
12: shrI jAnakirAja tyAgarAja krpa pUja
shrI rAma shrI rAma shrI. rAgA: shahAnA. Adi tALA.
P: shrI rAma shrI rAma shrI manOharamA
C1: ElarA nIdya intaina rAdayA
2: cAladA sadaya svAmi tALadayA
3: ippuDE lEdaTa ikanu brOtuvaTa
4: eppuDO kaTakaTa ika dayALuvaTa
5: inka I karmamA idi nIku dharmamA
6: pankaja daLa nayaya bAguga jUDamA
7: E janma pApamO evvari shApamI
8: EnATi kOpamO neriya nA pApamO
9: ennALLi dInaTa idi nIku yOgyaTa
10: paliki bongavaTa parama shantuDavaTa
11: bhakta kAntudaTa padma nEtrudaTa
12: sarvamu nIvaTa satya rUpudaTa
13: rAga
virahita tyAgarAjanuta
shrI rAmacandra. rAgA: sAvEri. Adi tALA.
P: shrI rAmacandra rAghava sakala lOkAdhara tvam
eva mAmava
C1: kaNTi keduruga rArA shrI rAma nI vaNTi deivamu
gAnarA
2: viNTE eDaku bOdurA shrI rAma nApEraNTE nI kenta
vAdurA
3: talli goTTitE saraguna bAluDu pada pallavamulu
viDucuna
4: vEsaTa tOcadAyEna nA mATa pariyAcakamuga bOyenA
5: pati kOpincitE mAnavati yaina nija sati rIti
naDucukonna
6: cApadhara brOva yOcanA nija bhakta pApa timira
vimOcana
7: akaLanka guNa sAndra nApai kapaTa mencakumayya
rAmacandra
8: pati nIvu parama pAvana shrI rAma sadA gati
nIvu sundarAnana
9: dAsuDau tyAgarAja rakSaka cidvilAsa sAkEtarAja
shrI ramya cittAlankAra. rAgA: jayamanOhari. Adi
tALA.
P: shrI ramya cittAlankAra svarUpa brOvumu
A: mArAri dEvEndra pitAmahA dhyaSTa dikpAla sEvya
C: surEshAri jIvApahAra vara sOdara dharApa shrI
panarAnanda nE nIvalE gAnarA tyAgarAjArcita pada
shrI tulasammma . rAgA: dEvagAndhAri. Adi tALA.
P: shrI tulasamma mAyiNTa nelakonavamma I mahini
nI samAnamevaramma bangAru bomma
C1: karaku suvarNapu sommulu beTTisarigE cira
muddu guruyaga gaTTi
karuNa jUci sirulanu OdigaTTi varaduni karamunanu
baTTi
2: uramuna mutyapu saru lasiyAda sura taruNulu
ninnugani koniyADa
varamunulaSTa digIshalu vEda varaduDU ninnu prEma
jUDa
3: maravaka pArijAta sarOja kuruvaka vakula
sugandha rAja
vara sumamulacE tyAgarAja
varada ninu pUja sEtu
Meaning:
O Mother tuLasi! O Golden
Figure! O bestower of boons to this tyAgarAja! Deign
to be established in our house; Who is Your equal in this world?
Adorned with molten gold ornaments,
charmingly donning golden-threaded saree, compassionately carrying wealth and
prosperity tied to Your saree, and holding the hand of the Lord viSNu, deign to be established in our house. As pearl necklaces
sway in your bosom, as the celestial nymphs extol on beholding You, as the
blessed sages and the guardians of eight directions beseech You, and as Lord
viSNu looks at you with love, deign to
be established in our house. I shall worship You with maruvaka, pArijAta,
lOtus, henna flower, vakuLa, tube rose
and other sacred flowers.
Word-by-word Meaning :
P: O Mother (amma) tuLasi
(zrI tuLasamma)! Deign to be established (nelakonu)
(nelakonavamma) in our (mA) house (iNTa) (mAyiNTa);
O
Golden (baGgAru) Figure (bomma)! O Mother (amma)! Who is (evaru) Your (nI) equal (samAnamu)
(samAnamevaramma) in this (I) world (mahini)?
C1: Adorned with (peTTi) molten (karagu)
gold (suvarNapu) ornaments (sommulu), charmingly (muddu kuriya) donning (kaTTi)
golden-threaded (sarige) saree (cIra), compassionately (karuNa jUci) carrying
wealth and prosperity (sirulanu) tied to Your saree (oDi kaTTi) , and holding
(paTTi) the hand (karamunanu) of the Lord viSNu (varaduni), O Mother tuLasi! deign to be established in our house; O Golden
Figure! O Mother! who is Your equal
in this world?
C2: As pearl (mutyapu) necklaces (sarulu)
sway (asiyADa) (sarulasiyADa) in your bosom (uramuna),
as the celestial (sura) nymphs (taruNulu)
extol (koniyADa) on beholding (kani) You (ninnu), as the blessed (vara) sages
(munulu) and the guardians (Izulu) of eight (aSTa) (munulaSTa) directions (dik)
(digIzulu) beseech (vEDa) You, and as Lord viSNu (varaduDu) looks at you (jUDa)
with love (prEma),
O
Mother tuLasi! deign to be
established in our house; O Golden Figure!
O Mother! Who is Your equal in this world?
C3: O bestower of boons (varadE) to this
tyAgarAja! I shall worship (pUja sEtu) You (ninnu) with – maruvaka, pArijAta, lOtus (sarOja), henna flower
(kuruvaka), vakuLa, tube rose (sugandharAja) and other sacred (vara) flowers
(sumamulacE); O Mother tuLasi! deign to be established in our house; O
Golden Figure! O Mother! Who is
Your equal in this world?
shrIkAnta nIyeDa. rAgA: bhavapriyA. dEshAdi tALA.
P : shrIkAnta nIyeDa balAti bala celangaga lEdA
vAdA
A: pAkArinuta nIvAri balA-balamunu teliyaga lEdA
C: kAka daityu nEka sharamuna nEya kajja jAstramai
baraga lEdA shrIkara
dvijulai dAri neruga lEni cinta nIku dOcadEmi
tyAgarAjanuta
shrIpapriya. rAgA: aThANA. Adi tALA.
P: shrIpapriya sangItOpAsana cEyavE O manasA
A: tApa sajana mAnasa dhanamA tritApa rahita sapta
svaracAri
C: ranjimpa jEsEDu rAgambulu manujLamagu avatAramu
letti
manjIramu ghallani naTincu mahima teliyu tyAgarAja
nutuDaku
shrIpatE. rAgA: nAgasvarAvaLi. Adi tALA.
P: shrIpatE nIpada cintana jIvanamu
A: nE paradEshi nA gAsi bApavE canuvana daya jEsi
C: rAjAdhi rAja ravikOTi tEja pUjinci
ninnindrAdulu digrAjulai velaya lEdA rAjillu shrI tyAgarAjuniki
shrngArincukoni. rAgA: suraTi. Adi tALA.
P: shrngArincukoni veDaliri shrI krSNuni tOnu
santOSamuga
A: anga ranga vaibhOgamutO gOpAnga nA maNulu entO
sogasuga
C1: navvucu kulukucu nokatE koppuna puvvula
muDugucu nokatE
tuvvucu gurulanu nokatE krSNunu ravva jEyucunu
okatE vEDkaga
2: magaDu viDunucu nokatE ravikE biguvuna jErcucu
nokatE
tagunu tana kanucu nokatE pAda yugamula nottucu
nokatE vEDkaga
3: sokkucu sOlucu nokatE krSNuni grakkuna muddiDu
nokatE
pakkaku rammanacu nokatE maDupula nakkara nosagucu
nokatE vEDkaga
4: parimaLamu landucu nokatE shrI hari hari
anucunu nokatE
uramuna jErcucu nokatE payyeta jaripi vEDukonucu
nokatE vEDkaga
5: sArasAkSa anucu nokatE ganu saiganu bilcucu
nokatE
rArA anucunu nokatE tyAgarAja sakhuDaina nokatE
vEDkaga
siggu mAli. rAgA: kEdAragauLa. Adi tALA.
P: siggu mAli nAvale dhara nevaru diruga jAlarayya
A: muggurilO mElaina rAma mAmukhAbja dIna ramaNa
ninnu nammi
C1: mundu dayatO balkina dinka mundu rAkapOye
daNDanAlatO dinamulu
gaDipE dAri delisi pOye andari cEtanu nA bratuku
lipuDu nindala keDamAye
mandaradhara nA jIvuDu jIvanamindu sEyanAyenani
telisi
2: ellavArivale bhava sAgaramuna nIda manasu rAdu
ullamunanu gani
nIvu nEnaiyuNDa deliya lEdu ollani panulaku
poyyEdi vyasana mOrva
daramu gAdu tallaDillu cunnadi nA manasu tALadu
ika mIda ani delisi
3: ninnADanu nA manasepuDina nijamuga rAlEdu
vennavaNTi nI
cittuniki nA vetalu teliya lEdu pannagashayana nI
dayakunu nE pAtruDu
gAlEdu kanna taNDri tyAgarAju ninka karuNa jUDa
lEdani telisi
sItA kalyANa. rAgA: shankarAbharaNa. tALA: khaNDa
laghu.
P: sItA kalyANa vaibhOgamE rAma kalyANa vaibhOgamE
A: pavanaja stuti pAtra pAvana caritra ravi sOma
pavanEtra ramaNIya gAtra
C1: bhakta jana paripAla bharita sharajAla bhukti
muktida lIla bhUdEva pAla
2: pAmarA surabhIma paripUrNa kAma shyAma jagadabhi
rAma sAkEta dhAma
3: sarva lOkAdhAra samaraika dhIra garva manasa
dUra kanakAgha dhIra
4: nigamAgama vihAra nirupama sharIra nagadha
vidhAra nata lOkAdhAra
5: paramEshanuta gIta bhava jalAdhipOta tarani
kula samjAta tyAgarAjanuta
sItA manOhara. rAgA: rAmamanOhari. Adi tALA.
P: sItA manOhara shrngAra shEkhara
A: vATAshanAri vara vAhana vArijAsanAdi
vanditapada
C1: toli janmamulanu jEsina pUjA phalamO lEka nIdu
kaTAkSa
balamO nIvADanu nEnani lOkulu balkagA
dhyAnuDanaitini
2: dIna lOka samrakSaka deivAdInamuga nI rUpamu
nAdu
mAnasAbjamuna naTiyuNDagA nE nentaTi bhAgyashAlinI
3: ditta tanamunanu bhkati sthira maunaTTugA shrI
rAma
ennaTiki gaTTigAnu tyAgarAjuni ceyi baTTi rakSinci
ElukOvayya
sItA nAyaka. rAgA: rItigauLa. cApu tALA.
P: sItA nAyaka shrtajana pOSaka shrI raghukula
tilaka O rAma
C1: nirupEda bhaktula karikOTa baDalEka giripai
nekkukoNTivO (shrI venkaTa giripai)
2: angalrpu jUci rangapuramuna celangucu paNDitivO
(rangapuramuna celangucu)
3: gAcina bahktula jUci A balinE yAcinci
veDalitivO (A balinE yAcinci)
4: Asaminci ninnAshu jErErani kIshula jEritivO
(jErErani kIshula vA jEritivO)
5: jAlitO vaccu kucEluni kani gOpi cElamu
lettitivO (kani gOpi cElamu)
6: ingita merigi uppongucu brOce bangAru
doravaitivO (nanu brOcE)
7: nI guNamulu gaTTu bAguga delisenu tyAgarAja
vinuta (dElsenayya)
sItamma mAyamma. rAgA: vasanta / lalitA. rUpaka
tALA.
P: sItamma mAyamma shrI rAmuDu mA taNDri
A: vAtAtmaja saumitri vainatEya ripu mardana dhAta
bharatAdulu sOdraulu mAku O manasa
C: paramEsha vashiSTha parAshara nArada shaunaka
suka surapati gautama lambOdara guha sanakAdulu
dharaija bhAgavatA-grEsaru levvarO vArellaru vara
tyAgarAjuniki parama bAndhavulu manasA
In the kriti ‘sItamma mAyamma’ – rAga vasanta shri
tyAgarAja states all the great bhaktas are his most intimate relatives.
Meaning:O My Mind! sItamma is our mother and shri rAma is our
father.AJjanEya, lakSmaNa, garuDa, zatrughna, brahmA, bharata and others are
our brothers. Lord shiva, 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 shri 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 shri rAma is our father.
C:O My Mind! Lord shiva (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 shri rAma is
our father.(source of meaning in English: shri Govindan in sulekha.com)
sItApati kAvavayya. rAgA: shankarAbharaNa. Adi
tALA.
P: sItApatE kAvavayya
A: natAga haraNa vinata suta gamana krtAparAdhi
su-krtam beruganE
C: sadA gatija hita sadAshiva priya mudAnamanupumu
dAnava
harAdharA vana dhurandha rAja bhava sAgarAdi hara
tyAgarAja vinuta
sItApati nA. rAgA: khamAs. dEshAdi tALA.
P: sItApati nA manasuna siddhAntamani unnAnurA
A: vAtAtmajAdula centanE varNincina ni palukulella
C: prEma jUci nApai pedda manasu jEsi nI mahimalella
niNDAra jUpi
I mahini bhayamETi kanna rAmacandra tyAgarAja
vinuta
sItAvara sangIta. rAgA: dEvagAndhhAri. Adi tALA.
P: sItAvara sangIta jnAnamu dhAta vrAyavelera rAma
A: gItAdya-khilOpanishat sAra bhUta jIvan
muktuDauTaku
C: AkAsha sharIramu brahmamanE AtmA rAmuni tA sari
jUcucu
lOkAdulu cinmayamanu su-svara lIluDau tyAgarAja
sannuta
Meaning: O Consort of sItA! The knowledge of music should have been
ordained by brahmA.
In order to become living-free - the state
which is the essence of (teachings) of all upaniSad(s), bhagavad-gItA etc., the
knowledge of music should have been ordained by brahmA. O Lord well praised by this tyAgarAja who – (a) himself
apprehending the Indwelling Lord as indeed the Supreme Lord who is said to have
space as His body, (b) revels in
the melodious sapta svara which is indeed pure consciousness consisting of the
Universe!
Word-by-word Meaning :
P: O Consort (vara) of sItA! The knowledge
(jnAnamu) of music (saGgIta) should have been ordained (vrAyavalerA) (literally
write) by brahmA (dhAta).
A: In order to become (aguTaku) living-free
(bhUta jIvan-muktuDu) (muktuDaguTaku) - the state which is the essence (sAra)
of (teachings) of all (akhila) upaniSad(s), bhagavad-gItA (gItAdyakhilOpaniSat)
etc. (Adi) - O Consort of sItA! the knowledge of music should have been
ordained by brahmA.
C: O Lord well praised (sannuta) by this
tyAgarAja who - himself (tA) apprehending (sari jUcucu) (literally comparing)
the Indwelling Lord (AtmArAmuni) as indeed the Supreme Lord (brahmamu) who is
said (anE) (brahmamanE) to have space (AkAza) as His body (zarIramu), revels in
(lOluDau) the melodious sapta svara (su-svara) which is indeed (anu) pure consciousness (cinmayamu)
(cinmayamanu) consisting of the Universe (lOkAdulu)! O
Consort of sItA! the knowledge of music should have been ordained by brahmA.
smaraNE sukhamu. rAgA: janaranjani. dEshAdi tALA.
P: smaraNE sukhamu rAma nAma naruDai buTTi nanduku
nAma
A: vara rAjayOga niSTulau vArikAnanda maNDaTaTTu
C: rAma nAma shravaNamu valla nAma rUpamE hrdayamu
niNDi
prEma buTTa sEyaga lEdA niSkAma tyAgarAju sEyu
nAma
Meaning: 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.
sogasu jUDa. rAgA: kannaDagauLa. dEshAdi tALA.
P: sogasu jUDa taramA nI
A: niga nigamanucu kapOla yugamucE merayu mOmu
C1: amarArcita pada yugamu abhaya prada kara
yugamu
kamanIya tanu nindita kAma kAma ripunuta nI
2: vara bimba samAdharamu vakula sumambula uramu
kara dhrta shara kOdaNDa marakatAnga varamaina
3: ciru navvulu mungurulu mari kannulatETO
vara tyAgarAja vandanIya iTuvaNTi
Meaning: P: Is it possible to see or find
such beauty as that of your face shining with glossy cheeks?
A: Your feet are that worshipped by
DEvataas, your hands that offer protection, beauty rivaling Cupid, and
worshipped by Shiva!...Is it possible to find such beauty?
C3: Your smiles, your forelocks, and the
brilliance of your eyes. Oh! Worshipped by Tyaagaraaja! Harmonious combination
of attractive features such as this, is it possible to find?
sogasugA mrdanga. rAgA. shrIranjani. rUpaka tALA.
P: sogasugA mrdanga tALamu jatagUrci ninu
sokkajEyu dhIruDevvaDO
A: nigama shirOttama galgina nija vAkkulatO svara
shuddhamutO
C: yati vishrama sadbhakti virati drAkSArasa nva
rasayuta
kriticE bhanjiyincE yukti tyAgarAjuni taramA shrI
rAma
Meaning: O Lord shri rAma! Whoever is that resolute person to make You
nicely enamoured by songs, containing true words of the meanings of upaniSads,
in pure svara attuned to the beat of mRdaGga! Is the method of chanting Your
names, as kritis consisting of nava rasa which brings elation as if drinking
wine, reflecting true devotion and indifference to Worldly objects, along with
rythmic pattern of svaras and words (or pause in the prosody) and pausing at
right places, within the capabiliy of this tyAgarAja?
Word-by-word Meaning:
P: Whoever (evvaDO) is that resolute person (dhIruDu) (dhIruDevvaDO) to
make (jEyu) You (ninu) nicely (sogasugA) enamoured (sokka) by songs attuned (jata gUrci) to the beat
(tALamu) of mRdaGga!
A: Whoever is that resolute person to make You nicely enamoured by songs with -true (nija) words
(vAkkulatO) containing (galgina) the meanings (arthamu) of upaniSads –
the head (zirO) (zirOrthamu) of vEda (nigama), and pure or unalloyed (zuddamutO)
svara attuned to the beat of mRdaGga!
C: O Lord shri rAma! Is the method (yukti) of chanting Your names
(bhajiyiJcE) in the form of kriti (kriticE) consisting of (yuta) – the
nine (nava) kinds of characterisation of sentiments (rasa) which brings in
elation as if drinking wine - grape (drAkSA) juice (rasa), reflecting true devotion (sadbhakti),
indifference (virati) to Worldly objects, along with rythmic pattern of svaras
and words (or pause in the prosody) (yati),pausing at right places (vizrama),
within the capabiliy (taramA) of this tyAgarAja (tyAgarAjuni)? whoever is that
resolute person to make You nicely enamoured by song attuned to the beat of
mRdaMga!
sudhA mAdhurya. rAgA: sindhurAmakriyA. Adi tALA.
P : sudhA mAdhurya bhASaNa sudhAkarAnana
A: karthAmrtamucE bahukAlamu akali dIriyunnanu brOvumu
C: dUrAtmulagu bhU-kirAtakula jEra rAdunucu
sundarAkAra nI
pArAyaNula celimi rAgOru tyAgarAjanuta O parAtparA
suguNa
In this kriti tyAgarAja
asks Lord to bestow on him devotion to Lord.
Meaning: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)!
suguNamulE jeppukoNTi. rAgA: cakravAka. rUpaka
tALA.
P: suguNamulE jeppukoNTi sundara raghurAma
A: vagalerunga lEka iTu vattu vanucu durAsacE
C: snAnAdi su-karmambulu vEda dhyAnambu leruga
shrI nAyaka kSimiyincumu shrI tyAgarAjanuta
In the kriti ‘suguNamulE ceppukoNTi’ – rAga
cakravAkaM, shri tyAgaraja states that he only chants the name of Lord and not
carried out any other meritorious religious acts.
Meaning: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 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 (shri)! O Lord praised (nuta) by this tyAgarAja! O Handsome Lord raghu
rAma! I just keep chanting Your virtues.
sujana jIvana. rAgA: khamAs. rUpaka tALA.
P: sujana jIvana rAma suguNa bhUSaNa
A: bhujaga bhUSaNArcita budha janAvanatmaja
vandita shrta candana dasha turanga mAmava
C: cAru nEtra shrI kaLAtra shrI ramya gAtra tAraka
nAma sucaritra dasharatha putra
tArakAdi pAnana dharma pAlaka tAraya raghuvara
nirmala tyAgarAja sannuta
MEANING:
O Immaculate (“suguna bhushanaa”) Lord! You are the
indispensable support of men (“budhajana”) who walk the path of
righteousness (“sujana jeevana”).
All virtues adorn you (“arcchita”) like priceless ornaments
(“ bhujaga bhushanaa”). O Worshipped (“vandita”) by SIVA (“aja”)! One with
GARUDA (“dasha”) as vehicle (“turanga”), protect me
(“maamava”). One who takes care of (“chandana”)
devotees (“srita”).
One with beautiful (“chaaru”) eyes (“netra”)! O
Spouse (“kalaatra”) of LAKSHMI (“sri”)!
One with resplendent (“sriramya”) form
(“gathraa”)! With a Name (“naama”) granting redemption
(“taaraka”)!
One with an exemplary (“su-”) life
(“charithra”)! Son (“putraa”) of DASARATHA!
O Moon (“taarakaadhipa” -- moon god is the husband of
taara…) faced (“aanana”) one !
O Protector (“paalakaa”) of righteousness
(“dharma”)!
O
RAGHUVARA! O Spotless One (“nirmala”)! Grace me
(“sannuta”).
sukhi evarO. rAgA: kAnaDa. dEshAdi tALA.
P: sukhi evarO rAma nAma sukhi evarO
A: sukhi evarO sumukhi evarO akhila sAramagu
tAraka nAma
C: satyamu tappaka lOkulaku bhrtyuDai bhEdamu lEka
nityamaina susvarapu gAnamutO nirantaramu
tyAgarAjanuta nAma
meaning: P:who is the raamaa naama enjoyer?
A:akhila saaramagu thaaraka naama -- (sukhi)
meaning: Who is the raamaa naama enjoyer? Who is that person having the
good face [as a result of uttering the raama naama]? Like the pupil of the eye
that liberating naama, which is the entire essence of all - that liberating
raamaa naama, the enjoyer who is it?
C: that naamaa eulogised by thyaagaraaja, which is truth and nothing
but truth in the entire world, guiding all people, without creating any
difference or distinction between different gods, the eternal, with good
quality singing made permanent, the enjoyer of that naamaa, who is he?
The question in the krithi is some thing fantastic - who is the happy
person enjoying the raamaa naamaam. Not only that sukhi but the sumukhi - one
who has a good face? Dear bhakthaas, now perhaps you will be clear that he is
not the sukhi - the enjoyer. But he has not answered this question he himself
raised, just left it unanswered. Does it mean that he is not aware of the
answer? One thing he made clear in this krithi- he is not the enjoyer but he
continued to do that raamaa naama japa, for he said, realised that it is
thaaraka naamam- life saving naamam. Is this not the real karma yOgam - just
doing the duty - my duty is to do japam - not enjoy the fruits of the japam - but
really not aspiring for the fruits of that action of doing the japam.
sundara dasharatha. rAgA: kApi. Adi tALA.
P: sundara dasharatha nandana vandana
monarincedarA
C1: pankaja lOcana dharajAyankamuna velungaga gani
2: parama dayAkara shubhakara girIsha manOhara
shankara
3: karamuna goDugiDukoni sOdaru bharatuDu karagaga
gani
4: suguNadanila tanayuDu gavaya gavAkSulu goluvaga
gani
5: ghaTaja vasiSTha mrkaNDuja gautamadulu bogaDa
gani
6: akaLanka mukha tyAgarAjunu brOcina avyajA
karuNAsAgara
sundaratara dEham. rAgA: kAmavardhani. Adi tALA.
P: sundaratara dEham vandEham rAmam
A: kunda radanamApta kumuda shashankam kandarpa
shata kOTi kAntimati niSkaLankam
C1: patita jana pAvanam paripAlita bhuvanam shruti
nikara sadanam shubhakara vadanam
yativara jIvanam ibharAja pAlanam ditija mada
damanam dIna janAvanam
2: nava durva daLa nIlam nandita amara jAlam
avanata sura pAlam adbhuta lIlam bhavabhaya
haraNa kAlam bhakta jana vatsalam shivam advaitam
amalam shrImad kanakAbha cElam
3: Agama sancAram akhila lOkAdhAram vAgAdhipa
kumAram vara vIra vIra (vIrAdhivIram)
rAgAdi samhAram rAghavam udAram
tyAgarAja hrd-sancAram kAruNya pArAvAram
Meaning:
I bow down to Lord zrI
rAma - who is of the Most beautiful form.
I bow down to Lord zrI rAma – (a) the
beautiful teethed like those of jasmine flowers; (b) who is like the Moon to
water lily, to those who are dear to Him; (c) with radiance of a hundred crore
cupids; (d) the absolutely blemishless.
1. I bow down to Lord zrI rAma – (a)
the purifier (or redeemer) of the fallen; (b) the ruler of the whole Universe;
(c) abiding as the sap of vEdas; (d) with auspiciousness causing face; (e) the
livelihood of the blessed ascetics; (f) the protector of gajEndra; (g) the
subduer of the pride of demons; (h) the protector of the humble.
2. I bow down to Lord zrI
rAma – (a) the dark-blue hued like the blade of fresh dUrva grass;
(b) the delighter of celestials; (c) the
protector of the supplicating celestials; (d) the wonderful Sporter of illusion;
(e) like Lord of Death in removing fear of Worldly Existence; (f) who is kind
to devotees; (g) the Auspicious One; (h) the One without a Second or
non-dulaity; (j) the blemishless; (k) the auspicious One wearing splendrous,
golden (hued) garments.
3. I bow down to Lord zrI
rAma – (a) the Indweller of Agamas; (b) the prop of all Worlds;
(c) having brahmA as His son; (d) the Hero
among celebrated heros; (e) the destroyer of passion etc.; (f) Lord rAghava
– the liberal minded; (g) the Indweller of the heart of this tyAgarAja;
(h) the ocean of compassion.
Word-by-word Meaning
P I (ahaM) bow down (vandE) (vandEhaM) to
Lord zrI rAma (rAmaM) - who is of the Most beautiful
(sundaratara) form (dEhaM) (literally body). A I bow down to Lord zrI rAma -
the beautiful teethed (radanaM) like those of jasmine flowers (kunda); who is
like the Moon (zazAGkaM) (literally hare marked) to water lily (kumuda), to
those who are dear (Apta) to Him; with radiance (kAntiM) of a hundred (zata)
crore (kOTi) cupids (kandarpa); the absolutely (ati) blemishless
(niS-kaLaGkaM); and who is of the Most beautiful form.
C1 I bow down to Lord zrI rAma - the
purifier (or redeemer) (pAvanaM) of the fallen (patita jana); the ruler
(paripAlita) of the whole Universe (bhuvanaM); abiding (sadanaM) as the sap
(nikara) of vEdas (zruti); with auspiciousness causing (zubha-kara) face
(vadanaM); the livelihood (jIvanaM) of the blessed (vara) ascetics (yati); the
protector (pAlanaM) of gajEndra – King (rAja) of elephants (ibha); the
subduer (damanaM) of the pride (mada) of demons – born of diti (ditija);
the protector (avanaM) of humble (dIna jana) (janAvanaM); and who is of the
Most beautiful form.
C2 I bow down to Lord zrI rAma – the
dark-blue (nIlaM) hued like the blade (daLa) of fresh (nava) dUrva grass; the
delighter (nandita) of celestials (amara jAlaM) (literally multitude of
celestials) (nanditAmara); the protector (pAlaM) of the supplicating (avanata)
celestials (sura); the wonderful (adbhuta) Sporter (lIlAM) of illusion; like
Lord of Death (kAlaM) in removing (haraNa) fear (bhaya) of Worldly Existence
(bhava); who is kind (vAtsalaM) (literally having parental love) to devotees
(bhakta jana); the Auspicious (zivaM) One; the One without a Second or
non-dulaity (advaitaM); the blemishless (amalaM); the auspicious (zrImat) One
wearing splendrous (Abha), golden (kanaka) (kanakAbha) (hued) garments (cElaM);
and
who is of the Most beautiful form.
C3 I bow down to Lord zrI rAma – the
Indweller (saJcAraM) of Agamas; the prop (AdhAraM) of all (akhila) Worlds
(lOka) (lOkAdhAraM); having brahmA – Lord (adhipa) of speech (vAk)
(vAgadhipa) as His son (kumAraM); the Hero (vIraM) among celebrated (vara)
heros (vIra); the destroyer (saMhAraM) of passion (rAga) etc (Adi) (rAgAdi);
Lord rAghava (rAghavaM) - the liberal minded (udAraM); the Indweller (saJcAraM)
of the heart (hRt) of this tyAgarAja; the ocean (pArAvAraM) of compassion
(kAruNya); and who is of the Most beautiful form.
sundarEshvaruni. rAgA: shankarAbharaNa. Adi tALA.
P: sundarEshvaruni jUci surula jUDa manasu vaccunA
A: andamugala vara kAshiki samAnamaina gOpuramandu
velayu mA
C1: caraNamulanu bangAru nUpuramulu karamula rava
kankaNa yugamulu
shrIkara mukhamuna kastUri tilakamu merayucu nuNDu
lAvaNyamu gala
2: okacO brahmAdi surulu okacO nirjara vAra
taruNulu
okacO tumburu nAradAdulu okacO bhaktulella bADu
3: rAja rAjuniki celikADayina rAja shEkharuni
gOpura nilayuni
rAjasa guNa rahituni shrI tyAgarAja pUjituni
rajata girIshuni
sundari nannandarilO. rAgA: bEgaDa. rUpaka tALA.
P: sundari nannandarilO jUci brOvavamma tripura
A: sandaDiyani indumukhi jAlamu vaddamma tripura
C1: bAlE patita sura bAlE gamana jita marAlE
sva-krtAkhila lIlE
tilakAnkita phAlE nI bhaktiyu mElE nI daya rAdEla
talli tripura
2: vANi vinutE shukapANi vara shESa vENi lalitE
kalyANi
sAmbashivuni rANi mAdhrya vANi nammiti pubONi
talli tripura
3: vArIsha stuta gambhIri Adipura vihAri dIna
janAdhAri
nAgarAja kumAri duSkarma vidAri tyAgarAju
kOriyunna tripura
sundari nI divya. rAgA: kalyANi. Adi tALA.
P: sundari nI divya rUpamunu jUDa tanaku
dorikenamma
A: manda gamana kaTAkSa balamO mundaTi pUjAphalamO
tripura
C1: bhuvilO varamau shrImad Adipuramuna nelakonna
nI sogasu vini suvivEkulaina
brahmAdi suralu gumpu gUDi kavi vAsarapu sEva kanungona
galuguna ani karagucu
madilO divi dattaramu baDacu nuNDagA dIna janArti
hArini tripura
2: kalilO dIna rakSaki ani sabha galigina tAvuna
pogaDudunamma salalita guNa
karuNa sAgari nI sATi evaramma alasi vaccinduku nA
manasu hAyicEndunA ani
uNDaga mari kalakalamani surasatulu varusagA
kolucu shukravAramu muddu tripura
3: nannu ganna talli nA janmamu nAdu saphala
mAyenamma ipuDu ghana
daridruniki paikamu vele kanula paNDuvugA vanaja
nayana eNDu pairulaku jalamu
vale shubha dAyaki kAma janakuni sOdari shrI
tyAgarAja manOhari gauri
sundari ninu. rAgA: Arabhi. cApu tALA.
P: sundari ninu varNimpa brahmAdi surulakaina
taramA
A: kundaradanE sanandanAdi vanditE nE nenta
tripura
C1: kala kalamanu mukha kaLalanu gani kaluvala
rAju bhuviki rADAye celagu nI lAvaNyamunu
gani alanADE valarAju gAnaka pOye nilu varamagu nI
ghambIramunu gani jalarAju jaDa
vESuDAye balamaina dhIratvamunu gani kanakA-caluDu
tA shila rUpuDayE tripura
2: kanulanu gani siggubaDi gaNDu mInulu vanadhi
vAsamu sEyanAyE janani nI ciru navvu
kAnti soki shivuDa-nupamamau shubhruDAye minuku
sommula cEla kAntula mErupula kani
nimiSamu niluvadAye kanakAngi nI svaramunu vini
vANi magani jihvanu tA pUnikAyai tripura
3: pAvanamanu sEyu biriduni gani bhakta pApamu
pAripOnAye EvELa nI dayacEta
sat-kavulella kAvyamulanu shEyanAyE mAvaruniki
cellElanu santOSamuna dEvi peddalu
balkanAye bhAvinci nI pAdamuna tyAgarAju bhAvuka
manu konanAye Tripura
svara rAga sudhA. rAgA: shankarAbharaNa. Adi tALA.
P: svara rAga sudhA rasayuta bhakti
svargApavargamurA O manasA
A: paramAnandamE kamalamupai baka bhEkamu celagEmi
manasA
C1: mUlAdhAra nAda merugutE mudamagu mOkSamurA
kOlAhala sapta svara grahamula gurutE mOkSamurA O
manasA
2: bahu janmamulaku paini jnAniyai baraguTa
mOkSamurA
sahaja bhaktitO rAga jnAna sahitudu muktudurA O
manasA
3: maddaLa tALa gatula teliyakanE mardincuTa
sukhamA
shuddha manasu lEka pUja jEyuTa sUkura vrittirA O
manasA
4: rajata girIshuDu nagajaku delpu svarArNava
marmamulu
vijayamu gala tyAgarAju-DErugE vishvAsinci
delusukO O manasA
shyAmasundarAnga. rAgA: dhanyAsi. rUpaka tALA.
P: shyAma sundarAnga sakala shaktiyu nI vEra
A: tAmasa rahita guNa sAndra dharanu velayu
rAmacandra
C: duSTa danuja mada vidAra shiSTa jana hrdaya
vihAra iSTa deivamu nI vera ilanu tyAgarAju vEra
talaci nantanE. rAgA: mukhAri. Adi tALA.
P: talaci nantanE nA tanuvEmO jhallanErA
A: jalajavairi dharAdi vidhIndrula celimi
pUjalandina nEnu nE
C1: rOTiki gaTTa dAgina nI lIlalu mUTikekkuvaina
nIdu guNamulu
kOTi madana lAvaNyamulaina sATi gAni nI divya
rUpamunu
2: nidrAlasya rahita shrI rAma bhadrAnilaja
sulabha samsAracidrAttini
dIrcE shaktini vidhi rudrAdula nutamau caritambunu
3: pAda vijita muni tAruNi shApa mOda tyAgarAja
vinuta dharApa
nAda brahmAnanda rUpa vEda sAramau nAma dhEyamunu
tali taNDrulu. rAgA: balahamsa. Adi tALA.
P: tali taNDrulu gala pEru gAniila nI sari deivamu
levarE
A: ilu galasha samudramu gAkanu nI killAlu vidEha
tanaya bhaLi
C: girIshAdi vidhIndrAka shashAnka mAra kOTulu
vAnarulai koluva
dara cakra phaNIndrulu sOdarulai tagi vEDaga
tyAgarAja vinuta
tanalOnE dhyAninci. rAgA: dEvagAndhAri. Adi tALA.
P: tanalOnE dhyAninci tanmayamE gAvalerA
A: tanaguhalO dAnuNDEDu tAvunu deliyaga valerA
C1: nI marma mAkSaNamE nishcayapai telusunurA
2: Enanu mAyAvELa nEvankO teliyadurA
3: toli karmamE balamu tOyakUDadu vidhiki
4: prAkriti svabhAvamulu prajvaLincucu nuNDu
5: lakSyamu jEyaru madilO lakSAntara munakaina
6: mringina kallaku rucula mElu ganE vArevaru
7: bhUtamu laidanu nIvu porala jEyu cunnAvu
8: niravadhi shayyapai nIvu nityAnandamu nunnAvu
9: shrI tyAgarAjuni cEbaTTi rakSincedavu
Meaning: I wish to be absorbed in (identical
with) You by meditating within myself.
I wish to know the location where You reside in the recess of my heart
(because I wish to be absorbed in You by meditating within myself); at that
very instant (of knowing where You reside)
your secrets would be revealed with certainty; and at that moment one
would not know in which corner the Illusion called ‘I’ (ego) is
(would have vanished).
The (results of) my previous actions
themselves should not forcibly hurl me to the fate. The natural tendencies
would be fully functional; yet, one (who is absorbed in meditation) would not
be bothered or deterred in his mind even by a hundred-thousand
interruptions. To the one (who is
absorbed in meditation) with half-closed eyes, who is there to perceive
the pleasures of tastes (of sense
objects), because You are the one moving the five elements (these five elements
being the source - as tanmAtras - and aim of sense objects - as ruci). You are in a state of infinite eternal
bliss on the couch of zESa You
protected tyAgarAja by husbanding him.
Word-by-word Meaning :
P:I wish to be (kAvalerA) absorbed in (identical
with) You (tanmayamE) by meditating (dhyAniJci) within myself (tanalOnE).
A, C1 & C2: I wish to know (teliyaga
valerA) the location (tAvunu) where You (tAnu) reside (uNDeDu) (tAnuNDeDu) in
the recess (guhalO) (literally cave) of my heart (tana) (because I wish to be
absorbed in You by meditating within myself); at that very instant (A kSaNamE)
(of knowing where You reside) your
(nI) secrets (marmamu) (marmamA) would be revealed (telusunurA) (literally be
known) with certainty (nizcayamai); and at that (A) moment (vELanu) one would
not know (teliyadurA) in which (E) (vELanE) corner (vaGkO) (literally
direction, bend, curve) the Illusion (mAya) called (anu) ‘I’ (ego)
(Enu) (Enanu) is (would have vanished); I wish to be absorbed in You by
meditating within myself.
C3:
The (results of my) previous (toli) actions themselves (karmamE) should
not (kUDadu) forcibly (balamu) hurl (tOya) (literally push) me to the fate
(vidhiki) (literally brahmA); I
wish to be absorbed in You by meditating within myself.
C4 & C5: The natural (prakRti)
tendencies (svabhAvamulu) would be (uNDunu) fully functional (prajvaliJcucunu)
(literally glowing forth) (prajvaliJcucuNDu); yet, one (who is absorbed in
meditation) would not be bothered or deterred (lakSyamu jEyaru) in his mind
(madilO) even (aina) by a hundred-thousand (lakSa) interruptions (antaramulaku)
(literally intermissions) (antaramulukaina); I wish to be absorbed in You by
meditating within myself.
C6 & C7: To the one (who is absorbed in
meditation) with half-closed
(mRiGgina) (literally swallowed)
eyes (kaLLaku), who is (evaru) there to perceive (kanE vAru) (vArevaru) the pleasures (mElu) of tastes (of sense
objects) (ruculu), because You (nIvu) are the one moving (porala jEyucunnAvu)
(literally rolling) the five (aidunu) elements (bhUtamulu) (bhUtamulaidunu)
(these five elements being the source - as tanmAtras - and aim of sense objects
- as ruci); I wish to be absorbed in You by meditating within myself.
C8: You (nIvu) are (unnAvu) in a state of
infinite (niravadhi) eternal
(nitya) bliss (Anandamuna) (nityAnandamununnAvu) on the couch (zayyapai) of zESa; I wish to be absorbed in You by meditating
within myself.
C9: You protected (rakSiJcedavu) tyAgarAja
(tyAgarAjuni) by husbanding (cE paTTi) him; I
wish to be absorbed in You by meditating within myself.
tanamIda nE. rAgA: bhUSAvaLi. dEshAdi tALA.
P: tanamIda nE jeppu konavalE gAkanu ninnADa pani
lEdurA
A: canuvuna konta balikEvu isuna konta balikEvanu
nEramella
C: oka vELa ninu prEmamIra madi nunci manci pUla
pUjimpucu
oka vELa kOpaginci ninu durucuNTi gAni rAma
tyAgarAjanuta
tanavAri tanamu. rAgA: bEgaDa. dEshAdi tALA.
P: tanavAri tanamu lEdA tArakAdhipAnana vAdA
A: ina vamshA rAjulakI guNamu-lennaDaina galadA
nAdupai
C1: pEra pEra bilva hAralu prEma mIra mIrOsaga
nAdupai
2: alanADu anna maragincu vELa balu vAnaralu
pankti nunca lEdA
3: rAma rAma rAma racca sEyakavE tAmasambu Ela
tyAgarAjanuta
Meaning: 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?
tanayandE prEma. rAgA: bhairavi. tripuTa tALA.
P: tanayandE prEma yanucu viribONulu tala teliyak
nDedaru
A: nayamu mOhamu mIraga krSNUDu andari kanni
rUpamuletti yADa
C: kondri bangAru gongulu baTTa kondarri padamulu bAguga
neTTa
kondari sogasunu kanulAra jUDa kondari manasu
telisi mATalADa
kondari anga munanu pavvaLimpa kondari pedavula
balukempulunca
kondari tanuvula karalIla sEya kondari venaka
nilici jaDa vEya
kondari nutuDa kastUri boTTu kondari taluku
cekkula muddu beTTa
kondari pAliNTla pannIru jilka kondaritO tyAgarAja
nutuDu balka
tanayuni brOva. rAgA: bhairavi. Adi tALA.
P: tanayuni brOva janani vaccunO talli vadda
bAluDu bOnO
A: ina kulOttama I rahasyamunu erigimpumu mOmunu
ganupimpumu
C: vatsamu veNTa dhEnuvu canunO vAridamunu gani
pairulu cununO
matsya kaNTiki viTuDu vEDalunO mahini tyAgarAja
vinuta rammu delpumu
Meaning:
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);Will the mother come to
protect her child or would be child approach the mother?
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)? O Lord praised (vinuta) by this
tyAgarAja! please come (rammu) and tell (delpumu) me;in the Earth (mahini),
will the mother come to protect her child or would be child approach the
mother?
tappaganE vaccunA. rAgA: shuddhabangALa. rUpaka
tALA.
P: tappaganE vaccunA tanavuku lampaTa nI krpa
A: meppulakai koppulugala mETi janula jUci bhajana
C: rUkalakai paiki manci kOkalakai AhAramunaku
nUkalakai dhyAninciti
tyAgarAjanutuni bhajana
Meaning: P: Will Your grace come unless I leave off craving for
the body?
AP:
Will Your grace come unless I leave off the ‘chanting of names’
done for the sake of fame praising those rich having mansions?
C; 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
Thyagaraja?
tappi bratiki. rAgA: tODi. rUpaka tALA.
P: tappai bratiki pOva taramA rAma kalilO
A: muppuna viSaya taTAkamuna munugAka dhrDha
manasai
C1: kancu modalu lOha dhana kanakamulanu jUci visamancu
mariyu penci kanucu enci aNTina manasai
2: nanganAcula mAnagu anga vastramula bAgagu
mungurulanu gani antaranga munanu Ashincaka
3: jAji malle mandAra sarOjamulanu manasAra rAja
pathamucE tyAgarAjanutuni pUjincaka
taramA nI mahima. rAgA: kalyANi. rUpaka tALA.
P: taramA nI mahima pogaDa tArAdhipAvana
A: suranadha sarOjAsana vara lambOdara Adi sura
sEvita shrInivAsa tirupatIshvarEsha
C: shESagiri sadana shrIpati nIvE gAdA
nAgabhUSuNunuDu nI mitruDu gAdA nAdhA
dOSa rahita manasuna bhaktilEni vAraina
vESadhArulaku tyAgarAja vinuta sarvEsha
tatvameruga tarama. rAgA: garuDadhvani. rUpaka
tALA.
P: tatvameruga taramA para
A: tatvamasi yanu vAkyArthamu rAma nIvanu para
C: tAmasa rAjasa guNamula tannu kollu pOdayA rAma
bhaktuDaina tyAgarAja vinuta vEda shAstra
P: Is it in one’s capacity to realise
the supreme reality?
A:O Lord shri rAma! Is it in one’s capacity to realise the
supreme reality that You are
indeed the meaning of the sacred statement known as
‘tat-tvam-asi’?
C:The effects of inertial and active principles will never cease; O
Lord well praised
by this tyAgarAja - the devotee of shri rAma! is it in one’s
capacity to realise the
supreme reality as brought out in vEdas and zAstras?
Word-by-word Meaning:
P: Is it in one’s capacity (taramA) to realise (eruga) the
supreme (para) reality (tatvamu) (tatvameruga)?
A:O Lord shri rAma! Is it in one’s capacity to realise the
supreme reality that (anu)
You (nIvu) (nIvanu) are indeed the meaning (arthamu) of the sacred
statement (vAkya)
(vAkyArthamu) known as (anu) ‘tat-tvam-asi’ (tattvamasi)
(tattvamasiyanu)?
C:The effects (tannukOLLu) (literally kickings) of inertial (tAmasa)
and active (rAjasa)
principles (guNamula) will never cease (pOdu) (pOdayA); O Lord well
praised (vinuta) by
this tyAgarAja - the devotee (bhaktuDu) (bhaktuDaina) of shri rAma! is
it in one’s capacity to realise the supreme reality as brought out in
vEdas (vEda) and zAstras (zAstra)?
tava dAsOham. rAgA: punnAgavarALi. Adi tALA.
P: tava dAsOham tava dAsOham tava dAsOham
dAsharathE
C1: vara mrdu bhASa virahita dOSa naravara vESa
dAsharathE
2: sarasija nEtra parama pavitra surapati mitra
dAsharathE
3: ninnu kOritirA nirupama shUra nannElukOrA
dAsharathE
4: manavini vinumA marava samayamA inakula dhanamA
dAsharathE
5: ghana sama nIla muni janapAla kanakadukUla
dAsharathE
6: dhara nIvaNTi deivamu lEdaNTi sharaNamu koNTi
dAsharathE
7: Agama vinuta rAga virahita tyAgarAjanuta
dAsharathE
Meaning: O
Son of King dazaratha! O Blessed soft spoken! O Lord who is free from
blemishes! O Lord who has donned the garb of blessed human form! O Lotus Eyed!
O Supremely holy! O Benefactor of indra! O Incomparable Hero! O Fortune of the
solar dynasty! O Blue-hued like rain-cloud! O Protector of the ascetics! O Lord
who wears golden raiments! O Lord extolled by zAstras! O Lord who is bereft of
desires or attachment! O Lord praised by this tyAgarAja!
I am Your servant; I am Your servant; I am Your servant.
I
sought You; deign to govern me.
Please
listen to my appeal; is this the time to forget me?
I
declare that there is no God on this Earth like You; therefore, I sought Your
refuge.
Word-by-word Meaning
P: O
Son of King dazaratha (dAzarathE)! I
am (ahaM) Your (tava) servant (dAsa); I am (ahaM) Your (tava) servant (dAsa);
I am (ahaM) Your (tava) servant
(dAsa) (dAsOhaM).
C1: O
Blessed (vara) soft (mRdu) spoken (bhaSa)! O Lord who is free from (virahita)
blemishes (dOSa)! O Lord who has donned the garb (vESa) of blessed (vara) human
(
C2: O
Lotus (sarasija) Eyed (nEtra)! O Supremely (parama) holy (pavitra)! O
Benefactor (mitra) of indra – Lord (pati) of celestials (sura)! O Son of
King dazaratha! I am Your servant.
C3: I
sought (kOritirA) You (ninnu), O Incomparable (nirupama) Hero (zUra)! deign to
govern (ElukOrA) me (nannu) (nannElukOrA); O Son of King dazaratha! I am Your
servant.
C4: Please
listen (vinumA) to my appeal (mannvini); is this the time (samayamA) to forget
(marava) me, O Fortune (dhanamA) of the solar (ina) dynasty (kula)? O Son of
King dazaratha! I am Your servant.
C5: O
Blue-hued (nIla) like (sama) rain-cloud (
C6: I
declare (aNTi) (literally say) that there is no (lEdu) (lEdaNTi) God (daivamu)
on this Earth (dhara) like (aNTi) You (nIvu) (nIvaNTi); therefore, I sought
(anukoNTi) Your refuge (zaraNu) (zaraNanukoNTI); O Son of King dazaratha! I am
Your servant.
C7: O
Lord extolled (vinuta) by zAstras (Agama)! O Lord who is bereft of (virahita)
desires or attachment (rAga)! O Lord praised (nuta) by this tyAgarAja! O Son of
King dazaratha! I am Your servant.
telisi rAma. rAgA: pUrNacandrikA. Adi tALA.
P: telisi rAma cintanatO nAmamu sEyavE O manasA
A: talapu lanni nilipi nimiSamaina tAraka rUpuni
nija tatvamulanu
C1: rAmAyaNa capalakSula pEru kAmAdula pOru vAru
vIru
rAmAyaNa brahmamunaku pEru AmAnava jananArtulu
dIru
2: akramanucu jilleDu taru pEru markaTa buddhu
leTla dIru
arkuDanucu bhAskaruniki pEru kutarkamanu
andhakAramu dIru
3: ajamanucu mESamunaku pEru nija kOrika lElA gIDEru
ajuDani vAgIshavaruniki pEru vijayamu galgunu
tyAgarAja nutuni
P: O My Mind! Chant the names of Lord shri rAma understanding (the
meanings) and with only the thought of the Lord.
A: O My Mind! Chant the names of Lord shri 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.
C1: The fickle eyed woman is 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’); the Supreme Lord is also
called ‘rAmA’; (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.
C2: The Milk-weed plant is called ‘arka’; (when chanting
name ‘arka’, if milk-weed comes to mind) how the monkey-like
thoughts 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.
C3 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 is also called ‘aja’; (When chanting the
name ‘aja’, if the form of Lord brahmA comes to mind) one will
attain success; O My Mind! Chant the names of Lord shri rAma – praised of
this tyAgarAja - understanding the meanings and with only the thought of the
Lord.
Word-by-word Meaning
P: O My Mind (manasA)! Chant (sEyAvE) (literally do) the names (nAmamu)
of Lord shri rAma understanding (telisi) (the meanings) and with only the
thought (cintanatO) of the Lord.
A: O My Mind! Chant the names of Lord shri 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 The fickle (capala) eyed (akSulu) (capalAkSulu) woman is (ana)
called (pEru) ‘rAmA’ (rAmAyana); 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’);
the Supreme Lord (brahmamu) (brahmamunaku) is (ana) also called (pEru)
‘rAmA’ (rAmAyana); (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 (dIru);
O My Mind! Chant the names of Lord shri rAma understanding the meanings
and with only the thought of the Lord.
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-like (markaTa)
thoughts (buddhulu) (buddhuleTTu) will come to an end (dIru)? 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 (dIru);
O My Mind! Chant the names of Lord shri rAma understanding the meanings
and with only the thought of the Lord.
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 (Izvaru) 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 (galgunu) success (vijayamu);
O My Mind! Chant the names of Lord shri rAma – praised (nuta)
(nutuni) of this tyAgarAja - understanding the meanings and with only the
thought of the Lord.
teliyalEru rAma. rAgA: dhEnukA. dEshAdi tALA.
P: teliyalEru rAma bhakti mArgamunu
A: ilanantaTa tirugucunu galuvarincErE gAni
C: vEgalEci nITa munigi bhUti bUsi vallanenci veliki
shlAganIyulai
bAga paika mArjana lOlulai rEgani tyAgarAja vinuta
O Rama, we do not (“leru”) know (“theliya”) the
path (“margamunu”) of devotion (“bhakthi”)!
Men in this whole world (“ilanantata”) only roam
(“diruguchunu”) about in tension all over (“kaluvarincheru”)
without being aware of the path of devotion.
They get up (“lechi”) at dawn (“vega”), attend
to their ablutions, wear the emblems of creed and count the beads appearing to
be spiritual and religious, but busy with their working out the strategy for
making money by hook or crook
Word-by-word annotation: thanks to Jayasri Akella
Theliyuta: To know, to realize
Theliyaleru: Cannot know, cannot realize.
Raama: O Rama!
Bhakthi: Devotion
Margamu: path
O Rama, we do not (“leru”) know (“theliya”) the
path (“margamunu”) of devotion (“bhakthi”)!]
Ilanantata Dirugucunu Kaluvarincheru Gaani
Ila:
Earth
Antata: Whole
Diruguchunu (Same as tiruguchunu): Roaming around
Kaluvarinchuta: 1. To get confused. 2. To babble.
Kaluvarincheru: 1.People who get confused. 2.People who babble
Gaani (same as Kaani): 1.Even though, 2. but
[Men in this whole world (“ilanantata”) only roam
(“diruguchunu”) about in tension all over without being aware
(“kaluvarincheru”) of
the path of devotion. ]
Vegalechi Nita Munigi Bhuti Pusi
Vellanenchi Veliki Slaghaneeyulai
Baaga Paika Maarjana Lolulai
Re Gaani Tyaaga Raaja Vinuta
Vegalechi Nita Munigi Bhuti Pusi
Vegamu: Speed, Haste
Lechi: To get up (here): to
get up early
Neeru: Water
Nita(neeta): In the water
Munigi: To dip. (2. Drown) (here): To take a bath by dipping into
water.
Bhuti: Vibhuti (holy ashes)
pusi(poosi): rub.
[They get up (“lechi”) at dawn (“vega”), attend
to their ablutions (“nita munigi”), wear the emblems of creed
(“bhuti pusi”)]
Vellu: Fingers
Enchi: to Count
(here)Vellanenchi: to count the Rudraksha beads.
Veliki: Outside, by appearances
Slaghaniyulu: People worthy of praise
[… and count the Rudraksha beads (“Vellanenchi”)
appearing (“veliki”) to be spiritual and religious (“slaghaniyulu”)…]
Baaga Paika Maarjana Lolurai
Baaga: Very(much)
Paikamu: Money
Aarjana: to earn
Lolurai: To indulge in
[… but busy (“lolurai”) with their working out the
strategy for making money (“baaga paika maarjana”) by hook or
crook…]
Gaani (kaani): but,,,(they never can realize the true path of
devotion.)
Tyaagaraja Vinuta: O laudable God of Tyaagaraja.
tEra tIyaga rAdA: rAgA: gauLipantu. Adi tALA.
P: tera tIyaga rAdA lOni tirupati venkaTaramaNa
matsaramunu
A: parama puruSa dharmAdi mOkSamula pAra dOlu
cunnadi nAlOni
C1: matsyamu Akali goni gAlamucE magnamaina rIti
nunnadi
accamaina dIpa sannidhi marugaDDabaDi ceraci
naTTunnadi
2: iravondaga bhujiyuncu samayamuna Iga dagulu
rIti nunnadi
hari dhyAnamu sEyuvELa cittamu antyaju vADaku bOyi
naTTunnadi
3: vAguramani teliyaka mrga gaNamulu vacci tagulu
rIti nunnadi
vEgamE nI matamu anusarincina tyAgarAjanuta mada
matsaramanu
Meaning: (From TK Govinda Rao’s book)
Lord Tirupathi Venkata Ramana! Cannot
(“raadaa”) you lift (“teeyaga”) the veil (“Tera”)
of jealousy (“Matasaramanu”)
in me(“Naaloni”) ?
It prevents me from attaining
(“paaradoluchunadi”) the four fold blessings of right conduct,
taintless wealth, genuine love for humanity and unalloyed devotion to God which
leads to salvation: DHARMA, ARTHA,
Like (“reethi”) animals
(“mruga”) caught (“vacchi tagulu”) in the net
(“vaaguramani”) unguardedly (“teliyaga”), my eyes are
blinded by this veil of jealousy. Knowing that this Tyagaraja seeks to act in
consonance (“Anusarinchina”) with your Will (“Ni
Maata”), cannot you lift the weil?
tIrunA lOni. rAgA: sAvEri. jhampa tALA.
P: tIrunA lOni dugdha
A: sAramau nI pAda sArasamu nAdu hrdayAra
vindamuna beTTi kaTTu kOka
C1: kamma viltuni ganna kAnti galigina hari
mummAru pAlannamu bhujimpa beTTi
kammani viDa mosagi kaDu ratnamulu merayu tamma
paDiganu baTTi tAnipuDu nilavakanu
2: anudinamunu nIdu padAbjamula nottucunu kanaka
mayamu suraTi karamu niDi visari
ghanamaina phaNi talpamuna nunci pADucunu kanulAra
sEvinci kAlamula gaDapakanu
3: rAjAdhirAja sura rAja vandita pAda shrI
jAnakIramaNa shrngAra jaladhE
rAja dharuDagu tyAgarAja pUjituDanucu rAjillu nI
kIrti rAjiga bogaDakanu
toli janmamuna. rAgA: bilahari. jhampa tALA.
P: toli janmamuna jEyu duDuku delisenu rAma
A: phalamEmO (nI mahima) aracEti puNTi kaddamu
valena
C: rAgi paitula centa ramyamau vari molka rAjillu
nErcu naTarA
nAgashayanA tyAgarAja pApamutOnu nAma puNyamy
celagunA nEnu
toli nE jEsina. rAgA: shuddhabangALa. Adi tALA.
P: toli nE jEsina pUja phalamu delisEnu nApAli
deivamA
A: palu vidhamula nE dalaci karagagA balukaka
nIvaTu nEninTu kAga
C: sarivAralO cauka jEsi udara poSakulanu pOruguna
jEsi
haridAsa rahita puramuna vEsi dari jUpa kuNDaga
tyAgarAjArcita
toli nEnu jEsina. rAgA: kOkiladhvani. Adi tALA.
P: toli nEnu jEsina pUjA phalamIlAgE
A: vEla vEsi tIyaga vaccunA vEta dIrunA manasAraga
C: paramAtma nI kAyasa pada babi lEdurA karuNAkarA
vara bhakta vESamu vEyu vELa varja kAlamEmO
tyAgarAjanuta
In the kRti tyAgaraja curses his own fate
for his plight.
Meaning:O Supreme Lord! O Merciful Lord! O Lord praised by this
tyAgarAja!This indeed is the result of the worship performed by me earlier
whole-heartedly!Will it (grace) come even if one wants to buy by paying a
price? Will (my) distress be relieved?There is no need for You to be troubled;
may be, the time, when I donned the garb of blessed devotee of the Lord, was
inauspicious.
Word-by-word Meaning:
P: This indeed (IlAgE) is the result (phalamu) (phalamIlAgE) of the
worship (pUja) performed (jEsina) by me (nEnu) earlier (toli)!
A: Will it (grace) come (vaccunA) even if one wants to buy (tIyaga) by
paying a price (vela vEsi)? Will (my) distress (veta) be relieved (tIrunA)?
This indeed is the result of the worship performed by me earlier
whole-heartedly (manasAraga)!
C: O Supreme Lord (paramAtma)! There is no (lEdurA) need (pani)
(literally job) for You (nIku) to be troubled (AyAsa paDa) (nIkAyAsa), O Merciful
Lord (karuNAkara)! May be (EmO), the time (vELa), when I donned the garb
(vEsamu vEyu) of blessed (vara) devotee (bhakta) of the Lord, was inauspicious
(varja kAlamu) (literally to be excluded) (kAlamEmO);O Lord praised (nuta) by
this tyAgarAja! This indeed is the result of the worship performed by me
earlier!
(Meaning in English from: http://thyagaraja-vaibhavam.blogspot.com/2008/01/thyagaraja-kriti-tholi-nenu-jesina-raga.html)
tuLasi bilva. rAgA: kEdAragauLa. Adi tALA.
P: tuLasi bilva mallikAdi jalaja suma pUjala
gaikonavE
A: jalajAsana sanakAdi karArcita jaladAbha sunAbha
vibhAkara hrjjalEsha hariNAnka sugandha
C: uramuna mukhamuna shiramuna bhujamuna karamuna
nEtramuna caraNa yugambuna
karuNatO nenarutO paramAnandamutO niratamunu shrI
tyAgarAu nirupAdhikuDai aricu
Meaning:
Pallavi : Deign to accept the worship performed (by me) with leaves of
tulasI and bilva, and jasmine, lotus and other flowers.
Anupallavi : O Lord worshipped by the very hands of brahmA (seated in
Lotus), sage sanaka and others! O Lord who resembles rain-cloud in hue! O Lord
with a sacred navel! O Moon (deer marked) born in the Ocean (Lord of waters) of
heart of (the dynasty of) Sun! Deign to accept the worship performed (by me)
with leaves of tulasI and bilva, and fragrant jasmine, lotus and other flowers.
Charanam : Deign to accept the worship offered by this tyAgarAja always
desire-lessly or motive-lessly, kindly, lovingly and with supreme bliss, on
Your chest, face, head, shoulders, hands, eyes and holy feet, with leaves of
tulasI and bilva, and jasmine, lotus and other flowers.
tuLasI daLamulacE. rAgA: mAyAmALavagauLa. rUpaka
tALA.
P: tuLasI daLamulacE santOSamugA pUjintu
A: palumAru cirakAlamu paramAtmunipAdamulanu
C: sarasIruha punnAga campaka pATala kuruvaka
karavIra mallikA sugandha rAja sumamula dhara nivi oka paryAyamu dharmAtmuni
sAkEtapura vAsuni shrI rAmuni vara tyAgarAja nutuni
tulasi jagajjanani. rAgA: sAvEri. rUpaka tALA.
P: tulasI jagajjanani duritApa hAriNi
A: bila varamagu nI sari vElpulu lEraTa brOvu
mIkanu
C: caraNa yugambulu nadulaku parama vaikuNThamaTa
sarasijAkSi nI madhyamu sakala surA vAsamaTa
shiramuna naigama kOTulu celugucu nunnAraTa sarasa
tyAgarAjAdi vara bhaktulu pADEraTa
uNDEdi rAmuDu. rAgA: harikAmbhOji. rUpaka tALA.
P: uNDEdi rAmuDu okaDu Uraka cEDipOku manasA
A: caNDa mArtANDa madhya maNDalamunanu celangacu
C: tamasAdi guNa rahituDu dharmAtmuDu sarvasamuDu
kSEmakaruDu tyAgarAja citta hituDu jagamu niNDi
Meaning: It is indeed rAma alone who fills the whole Universe and also
effulgent in the core of the fiercely glowing Sun. He is the Lord beyond the
three qualities - sattva, rajas,
tamas; He is embodiment of dharma; He is equal for all; He is the One who
bestows welfare; He is the beneficient towards the mind (or intellect) of this
tyAgaraja. O My Mind! Don’t be ruined needlessly.
Word-by-word Meaning:
P: It is (uNDEdi) indeed rAma (rAmuDu) alone (okaDu)! O My Mind
(manasA)! Don’t (pOku) be ruined (ceDi) needlessly (Uraka)
(rAmuDokaDuyUraka).
A: It is indeed rAma alone who is effulgent (celaGgucunu) in the core
(madhya maNDalamunu) (literally in the central region) of the fiercely glowing (caNDa)
Sun (mArtANDa); O My Mind! Don’t be ruined needlessly.
C:He is the Lord beyond (rahituDu) (literally bereft of) the darkness
(inertness) (tAmasa) and other (Adi) (tAmasAdi) qualities (guNa); He is
embodiment of dharma (dharmAtmuDu); He is equal (samuDu) for all (sarva); He is
the One who bestows (karuDu) (literally cause) welfare (kSEma); He is the
beneficient (hituDu) towards the mind (or intellect) (citta) of this tyAgaraja;
It is indeed rAma alone who fills (niNDi) the whole Universe (jagamu)! O My
Mind! Don’t be ruined needlessly
unna tAvuna. rAgA: ghaNTA. tripuTa tALA.
P: unna tAvuna niyyadu vAna urumulaite venaka
tiyyadu
C1: sudi gAli oDa juTTi vADigAna lalitE goTTi
2: oDalO randhramu galigE I vanitala kevaru saligE
3: mati pOvu dAri janiramma apuDE mataminta
valadaNTinamma
4: kanula kendu gAna rAdu gati kALindi manakinka
mIdu
5: manamokkacO gUDarAdu praLayamuna nidhika vEru
lEdu
6: rAja vadanulu rAramma tyAgarAja sakhuni
jUDaramma
upacAramu cEsE. rAgA: bhairavi. rUpaka tALA.
P: upacAramu cEsE varunnArani maravakurA
A: krpa gAvalEnanai nE nI kIrtini balkacu nuNDaga
C: vAkiTanE padilamuga vAtAtmaju-dunnADani
shrIkarulagu nI tammulu cEri unnArani
EkAntamunanu jAnaki ErpaDi unnadani shrIkAnta
parulElani shrI tyAgarAja vinuta
In the kriti shri tyAgarAja asks Lord not to forget him.
Meaning: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 (shrikarulagu), and
just because (ani) jAnaki is (unnadi) anointed (ErpaDi)jAnakiyErpaDiyunnadani)
for Your privacy (EkAntamunanu), O Consort (kAnta) of lakSmi (shri)! 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.
upacAramulanu. rAgA: bhairavi. Adi tALA.
P: upacAramulanu cEkonavayya uragarAja shayana
A: capala kOTi nibhAmbara dhara shrI jAnakIpati
daya cEsi nADu
C1: kapaTa nATaka sUtra dhArivai kAmita phalamu
losagE rAma
aparimita navaratnamulu poDigina aparanji gODugu
nIkE tagunayya
2: merupu tigala rItini merasE karaku bangAru kAda
lamarina
sharadindu dhyuti samAnamau cAmara yugamulu nIkE
tagunayya
3: jAjulu sampangulu mruvamu vira kuruvEru
vAsanalanu virAja
mAnamagu vyajanamu tyAgarAja vinuta nIkE tagunayya
Meaning: O Lord reclining on shesha! O Lord who wears garments
resembling a crore flashes of lightning! O Consort of jAnakI! O Lord, You are
the Puppeteer of the Grand Show of Deceipt! O Lord rAma who bestows the desired
results! O Lord praised by this tyAgarAja!You only deserve an unalloyed golden
umbrella studded with abundant precious stones; kindly accept my service (with
an ordinary umbrella which is all that I could afford). You only deserve a pair
of chowries, the lustre of which is equl to the Autumnal Moon, with stem made
of molten gold glowing like streaks of lighting; kindly accept my services (of
ordinary chowries which is all that I could afford). Youonly deserve fan with
wafting fragrance of jasmine, campaka, sweet marjoram, double jasmine and
cuscuss; kindly accept my services (of an ordinary fan which is all that I
could afford).
Word-by-word Meaning:
P:O Lord reclining (zayana) on shesha – the King (rAja) of
serpents (uraga)! O Lord (ayya)! Please accept (cEkonu) (cEkonavayya) my
services (upacAramulanu).
A:O Lord who wears (dhara) garments (ambara) resembling (nibha)
(nibhAmbara) a crore (kOTi) flashes of lightning (capala)! O Consort (pati) of
jAnakI! O Lord reclining on shesha! kindly (daya cEsi) accept my (nAdu)
services.
C1:O Lord, You are the Puppeteer (sUtra dhArivai) of the Grand Show
(nATaka) of Deceipt (kapaTa)! O Lord rAma who bestows (osagE) the desired (kAmita)
results (phalamulu) (phalamulosagE)!O Lord (ayya)! You only (nIkE) deserve
(tagunu) (tagunayya) an unalloyed golden (aparaJji) umbrella (goDugu) studded
(podigina) with abundant (apari mita) precious stones (nava ratnamulu); O Lord
reclining on shesha! please accept my service (with an ordinary umbrella which
is all that I could afford).
C2:O Lord (ayya)! You only (nIkE) deserve (tagunu) (tagunayya) a pair
(yugamulu) of chowries (cAmara), the lustre (dyuti) of which are equl
(samAnamau) to the Autumnal (zarad) Moon (indu) (zaradindu),with stem (kADalu)
made of (amarina) (kADalamarina) molten (karagu) gold (baGgAru) glowing
(merasE) like (rItini) streaks (tIgalu) of lighting (merugu);O Lord reclining
on shesha – the serpent! O Lord! Kindly accept my services (of ordinary
chowries which is all that I could afford).
C3:O Lord (ayya)! You only (nIkE) deserve (tagunu) (tagunayya) fan
(vyajanamu) with wafting (virAjamAnamagu) fragrance (vAsanalu) of jasmine
(jAjulu), campaka (sampaGgulu), sweet marjoram (maruvamu), double jasmine
(viravAjulu) and cuscuss (kuru-vEru);O Lord praised (vinuta) by this tyAgarAja!
O Lord reclining on shesha! Kindly accept my services (of an ordinary fan which
is all that I could afford).
UrakE galguna. rAgA: shahAna. cApu tALA.
P: UrakE galguna rAmuni bhakti
A: sAreku samsAramuna jocci sAramani encuvAri
manasuna
C1: Alu sutulucuTTalu varasadanAlu gAya phalAlu
kanaka dhanAlu
gala vibhavala gani astirAlane bhAgyashAlulaku
gAka
2: manci vArini poDagAnci santatamu sEvinci manavi
nAlakinci Adari
sAdhinci sarvamu hariyanucu delisi bhAvinci madini
pUjincu vAriki gAka
3: rAjasa guNayukta pUjala monarincaka aja sannuta
tyAgarAjuni jihvapai
rAjillu vara mantra rAjamunanu sadA japincE
maharAjulaku gAka
uyyAlalUgavayya. rAgA: nIlAmbari. jhampa tALA.
P: uyyAlalUgavayya shrI rAma
A: sayyAta pATalanu sat-sArvabhauma
C1: kamalajAdyakhila surulu ninu koluva
vimalulaina munIndrulu
dhyAnimpa kamanIya bhAgavatulu guNa kIrtanamulu
nAlApambula sEyaga
2: nAradAdulu merayacu nutiyimpa sAramulu bAga vinucu
ninnu
nammuvArala sadA brOcucu vEda sAra saphalanu
jUcucu shrI rAma
3: nava mOhanangulaina sura satulu vivaramuga
bADaga nI bhAgyamA
navaratna maNTapamuna tyAgarAja vinutAkriti bUnina
shrI rAma
Meaning: 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, protecting
(brOcucu) always (sadA) those who (vArala) believe (nammu) in You (ninu), and
watching (jUcucu) the assembly (sabhalanu) (propounding) the essence (sAra) of vEda, 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).
vAcAmagOcaramE. rAgA: kaikavashi. dEshAdi tALA.
P: vAcAma gOcaramE manasA varNimpa taramE rAma mahima
A: rEcAri mArIcuni baDaga goTTi reNDO vAni shikhi
kosagEne
C: mAnavatI maderingi cAmara mauTa kastramu nEya
gani mAnambukai
mEDadAcaga mAdhavuNDu gani karagi vEgamE dInArti
bhanjanuDai prANa dAnambosaga
munanu canina bANambu naTu cEdara sEya lEdA gAnalOla
tyAgarAjanutu mahima
Meaning: 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); O My Mind! How is it possible to describe the greatness
of zrI rAma? It is beyond words.
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 its honour
(mAnambukai) rather than losing its hair, 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 (lOla) of music (gAna)
- praised (nuta) (nutu) by this
tyAgarAja? It is beyond words.
vaccunu hari. rAgA: kalyANi. Adi tALA.
P: vaccunu hari ninnujUDa vaccunu hari ninnu jUci
meccunu hari ninnu jUci
A: kuccita viSayAdula jUrcu rIti enci nIvu heccugAnu
mA svAmini maccikatO nutiyimpu
C1: dhIruni sItArAmavatAruni sakala lOkAdhAruni
nija bhakta mandAruni nutiyimpavayya
2: dhanyuni vElpulalO mUrdhanyuni pratilEni
lAvaNyuni parama kAruNyuni nutiyimpavayya
3: E japa tapamulaku rAdu AjanAdulaku rAdu rAjigA
nutiyincu tyAgarAja nutuni nIvELa
vaddanE vAru. rAgA: SaNmukhapriyA. Adi tALA.
P: vaddanE vAru lEru
A: addampu mOmunu jUDanEnanaya mangaLArcitE jUci
C: kOrika lilalO divilO koncamaina lEni nA manasu
dAri teliya
deivamu nIvu sumi tyAgarAja hrd-bhUSaNa ninu vinA
vaddanuNDunadE. rAgA: varALi. cApu tALA.
P: vddanuNDunadE bahu mElu vArijAkSa
A: addampu mOmugala ranga anupama mOhanAnga
C1: bangAru pUla pUjintu bAguga ninnu sEvintu
shrngArinci kaugalintu cEri ninnArAdhindhu
2: mungala nE naTiyintu muddu mATala deliyintu
sangItamu vinupintu sAreku nE santOSintu
3: satta mAtramA nIyandu jittamugAni pOdendu
tattaramu dIrcukondu tyAgarAja sulabhuDandu
vADEra deivamu. rAgA: kAmavardhani. Adi tALA.
P: vADEra deivamu manasA
A: ADina mATalu tappaDanucunu A candrArkamuga
gIrti galigina
C1: daNDi rakkasula madamaNacanu akhaNDa lAdi sura
kOTlamu
bhUmaNDala sujanula pAlimpanu kOdaNDapANi rUpamutO
velasina
2: dAri teliya lEni ajnulaku bhava nIradhi dATi
mOkSa manduTaku
nIrajAri dharuD-upadEshincE tAraka nAmamu tOnu
velasina
3: dhAtru vinutuDaina tyAgarAjuni cEta pUjalandi
bAguga
pradyOta nAnvayamunanu janinci sItApati ani pEru
galigina
Meaning: O My Mind! He alone is The God -(1) who is famous from time of
existence of Moon and Sun, as the one who does not fail in the word uttered by
Him;
(2) who shines in the form of the wielder of the bow – kOdaNDa,
in order to subdue the pride of numerous demons and to protect indra and other
innumerable celestials and the pious people of this Earth;
(3) who shines with the name, as One who carries across the Ocean of
Worldly Existence, which is initiated by Lord shiva, in order to enable the
ignorant people (OR performers of sacrificial oblations), who do not know the
right path, to cross over the Ocean of Worldy Existence and attain liberation;
(4) who is praised by Lord brahmA and who has deigned to accept
the worship of this tyAgarAja,
having been nicely born in the lineage of Sun and has the name as Spouse of
sItA.
Word-by-word Meaning:
P:O My Mind (manasA)! He alone (vADErA) is The God (daivamu).
A:O My Mind! Only He is The God who, is (galigina) famous (kIrti) from
time of existence of Moon (candra) and Sun (arka) (AcandrArkamuga), as
(anucunu) the one who does not fail
(tappaDu) (tappaDanucunu) in the word (mATalu) uttered by Him (ADina).
C1: O My Mind! He alone is The God who, shines (velasina) in the form
(rUpamutO) of the wielder (pANi) of the bow – kOdaNDa, an order to subdue
(aNucanu) the pride (madamu) of numerous (daNDi) demons (rakkasula) and to
protect (pAlimpanu) indra (AkhaNDala) and other (Adi)
(madamaNucanuyAkhaNDalAdi) innumerable (kOTalnu) celestials (sura) and the
pious people (sujanula) of this Earth (bhU) sphere (maNDala).
C2: O My Mind! He alone is The God who, shines (velasina) with the name
(nAmamutOnu) as One who carries across (tAraka) (the Ocean of Worldly Existence), which
is initiated (upadEziJcE) by Lord
shiva – the wearer (dharuDu) (dharuDupadEziJcE) of (crescent) Moon
– enemy (ari) of Lotus (nIraja) (nIrajAri), in order to enable the ignorant people
(ajnulaku) (OR performers of sacrificial oblations (yajnulaku)), who do not
(lEni) (lEniyajnulaku) know (teliya) the right path (dAri), to cross over
(dATi) the Ocean (nIradhi) of Worldy Existence (bhava) and attain (anduTaku)
(literally reach) liberation
(mOkSamu) (mOkSamanduTaku).
C3:O My Mind! He alone is The God - praised (vinutuDu) (vinutuDaina) by
Lord brahmA (dhAtR) and who having accepted (andi) the worship (pUjalu) (pUjalandi) of (cEta)
(literally from the hands of) this tyAgarAja (tyAgarAjuni), by being nicely
(bAguga) born (janiJci) in the lineage (anvayamuna) of Sun (pradyOtAna)
(pradyOtAnAnvayamunanu) and having (galigina) the name (pEru) as Spouse (pati)
(patiyani) of sItA.
vallagAdAnaka. rAgA: shankarAbharaNa /
harikAmbhOji. rUpaka tALA.
P: vallagAdanaka sItA vallabha brOvu nA
A: (nI) vallanATi bhakta caritamella vrAyanEdarA
C: sthambamunanu taru marugunanu dimbhuDai
yashOdayODini
dambhuDaina mmucukuNDuni dAsi marugucu sambhavinci
yuga
yugamuna tyAgarAja vinuta kumbhakarEcaka viDulanu
gOri brOcinAvu nA
vanaja nayanuDani. rAgA: kEdAragauLa. Adi tALA.
P: vanaja nayanuDani valacitivO vAni manasuna
dayalEdE
A: manubaDi caritamulanu viniyunnAvu vanita svabhAvamO
velayu shrI dEvarAju
C: orula bAdhalanu Orva kuNDuTayE parama
dharmamani bAguga balkucu
varaduDu Ashrita vatsaluDani pErE dharaNija lOluDu
tyAgarAjArcituDu
vandanamu raghunandana. rAgA: shahAnA. Adi tALA.
P: vandanamu raghunandana sEtu bandhana bhakta
candana rAma
A: shrIdamA nAtO vAdamA nE bhEdamA idi mOdamA rAma
C1: shrI rAma hrccaramA brOva bhAramA rAya bAramA
rAma
2: viNTini nammu koNTini sharraNaNtini rammaNTini
rAma
3: Odanu bhakti vIDanu orula vEDanu nIvADanu rAma
4: kammani viDa mimmani varamu kommani paluka
rammani rAma
5: nyAyamA nIku dAyamA inka hEyamA munigEyamA rAma
6: cUDumi kApADumi mammu pODimigaA gUDumi rAma
7: kSEmamu divya dhAmamu nitya nEmamu rAma nAmamu
rAma
8: vEgarA karuNa sAgarA shrI tyAgarAja hrdayAgArA
rAma
vara nArada. rAgA: vijayashrI. Adi tALA.
P: vara nArada nArAyaNa smaraNA-nandAnubhavamu
gala
A: sharadinduni bhApa ghanAgha sAramu gAnu
brOvumika
C: sakala lOkamulaku sadguru vanucu nE nataDunucu
hariyu
pratambuga kIrti nosangEnE bhAvuk atyAgarAjanuta
Glorious (“vara”) NARADA! You are perpetually experiencing
(“anubhavamu gala”) the Bliss (“ananda”) arising out of
your meditation (“smarana”) of NARAYANA, the Lord of Sri. The
radiance of your body outshines the splendour of the moon of the spring
(“Sharadindu”). Grant me spiritual wisdon (“saaramu”)
and guide me in the path of devotion (“brovumu”). The Lord Himself
(“hari”) has declared that you are (“anucu”) the
preceptor (“sadguru”) par excellence in this world (“sakala
lokamulaku”) and He is you. What more ? Bestower
(“nosangane”) of auspiciousness (“keerthi”)! Worshipped
(“nutha”) by Tyagaraja!
vara rAga. rAgA: cencukAmbhOji. dEshAdi tALA.
P: vara rAga layagnulu dAmanucu vaDarE rayA (shrI
rAma)
A: svara jati murccana bhEdamula svAntamandu deliyaka
uNDina
C: dEvOdbhavambagu nAdamula divyamau praNavAkara
manE
dAhamberugani mAnavula tyAgarAjanuta EcEru rAma
Meaning:O Lord rAma praised by this tyAgarAja!People go about prattling
that they are masters of rAga and laya.Even though people might not have
experienced, within themselves, the differences in undulations of sapta svara
and their derivatives, they go about prattling that they are masters of sacred
rAga and laya.All the nAda emanating from the body are the energy (or thirst)
of the divine OMkAra; those who do not know this are indeed deceiving that they
are masters of sacred rAga and laya.
Word-by-word
Meaning
P:O Lord (ayya)! People go about prattling (vadarEru) (vadarErayya) that
(anucu) they (tAmu) (tAmanucu) are masters of sacred (vara) rAga and laya
(layajnulu).
A:Even though people might not have (uNDina) experienced (teliyaka)
(literally know) (teliyakayuNDina), the differences (bhEdamul) in undulations
(mUrchana) of sapta svara and their derivatives (svara jAti), within (andu)
themselves (svAntamu) (svAntamandu), O shri rAma! they go about prattling that
they are masters of rAga and laya.
C:O Lord rAma praised (nuta) by this tyAgarAja! all the nAda (nAdamul)
emanating (udbhavambagu) from the body (dEha) (dEhOdbhavambagu) are the energy
(or thirst) (dAhambu) (literally heat) of (anE) the divine (divyamau) OMkAra
(praNavAkAramu) (praNavAkAramanE); those (mAnavul) who do not know (erugani)
(dAhamberugani) this are indeed deceiving (EcEru) (nutayEcEru) that they are
masters of rAga and laya.
varada navanIta. rAgA: rAgapanjaramu. tripuTa
tALA.
P: varada navanIta pAhi vara dAnava mada nAsha Ehi
A: sharatAbha kara vidhrta shara shara sharadA
sukha suma sharadAsha rahita
C: draviradAdbhuta gamana pura dahana nuta
spuradAbharaNa aja rAvaNa
para garadAsana turaga ratha dhyuti jita vara dAsa
janA-grEsara tyAgarAja
varadarAja ninnu. rAgA: svarabhUSaNi. rUpaka tALA.
P varadarAja ninnu kOri vacciti mrokkErA
A: surulu munulu bhUsurulu cuTTi cuTTi sEvince
C: varagiri vaikuNTha maTa varNimpa daramugAdaTa
nirjarulanu
tArakamulalO candruDai merayaduvaTa vara
tyAgarAjanuta garuDasEva jUDa
varAlandu kommani. rAgA: ghurjari. Adi tALA.
P: varAlandu kommani nAyandu vancana sEya nyAyamA
A: surs surs vinuta rAma nA manasu bhaktini gOri
uNDaga nanu
C1: manasuna nijayuga namminavAri manasu konca
phala mAsincaga
rAdanucu ghanuni jEsina nI biruduku kanaka sutuDu
sAkSi gAdA
2: avivEkamutO delisi teliyakanu bhava sukhamula
kAshincina gAni
dhruvamaina phalamosagu nI shaktiki dhruvuDu sAkSi
gAdA rAma nanu
3: carArAtmaka surapUjita ika parAku lEkanu
satatamu nI
daya rAvale kOrina shrI tyAgarAjunipai krpalEka
nanu
varalIla gAnalOla. rAgA: shankarAbharaNa. Adi
tALA.
P: varalIla gAnalOla surapAla suguNa jAla bharita
nIlagaLa
hrdayAlaya shruti mUla su-karuNAlavAla pAlayasu
mAm
C1:sura vandita Apta brnda vara mandaradhara
sundarakara kundaradana
indumukha sanandana nuta nanda nadana indirAvara
2: (muni) cintanIya svAnta narakAntaka nigamAnta
caraNa sukAnta
kushala vAntara hitadAnta kuja vasanta santata
antaka stuts
3: vara bhUSa vamsha bhUSa nata pOSaNa mrdu
bhASaNa ripu
bhISaNa nara vESa nAga pESaNa vara shESa bhUSa
tOSita anagha
4: sukavIsha hrNivEsha jagadIsha kubhava pAsha
rahita shrIsha sura
gaNEsha hita jalEsha shayana kEshava shamIsha
durlabha
5: raNadhIra srva sAra sukumAra budha vihAra
tanuja nirAdhara
samIraNa karuNArasa paripUrNa jAra cOra pAhi mAm
6: nara rakSaka nIrajAkSa vara rAkSasa mada
shikshaka sura yakSa
sanaka rukSapati nuta akSa haraNa pakSa takSa
shikSaka priya
7: raghurAja tyAgarAja nuta rAja divasa rAja
nayana
bhOjaga davana janaka rAja sutA virAja rAjarAja
pUjita
varamaina nEtrOtsavamunu. rAgA: paraju. tripuTa
tALA.
P: varamaina nEtrOtsavamunu kanukona tarani veDale
cUDarE
A: dharanu vidhIndrulu kara caramula nirugaDalanu
meraya
C1: parama bhAgavata cayamulu bAguga hari nAmamu
sEya
duramuna prahlAduDu kanikaramuna hariyani talapOya
2: vAridhi rAju nArada sanakAdulu sAreku
nutuyimpaga
vAramu shrI tyAgarAja varadudella vArala gani
brOvaga
varashikhi vAhana. rAgA: supradIpa. Adi tALA.
P: varashikhi vAhana vArija lOcana
A: kuru shantanu jita kusuma sharayuta sharaja
bhavAmbuda vAhanAdi saranuta pAda suguNa kumAra
C: tAraka shUra padmAsura tUla dahana bhUdhara
suta nandana dhIra
shrI raghuvara bhAginEyApta udAra ghrNAkara
tyAgarAjanuta
vAridhi nIku. rAgA: tODi. tripuTa tALA.
P: vAridhi nIku vandana monarinceda
A: sAreku nI hrdayAravinda munanu mA ramaNuDu gUDu
dAri delpumu nAtO
C1: nAyeDa dayayunci sAkumi eDabAya bAyakuNDu dAri
delpumi muni
dhyEyunitO mATa balkumi E upAyamaina jEsi prANamu
nilpumi
2: danuja bAdhala nella dalacunu bhOga dhana
sampadalaku jEyijAcunu nA
manasuna harini nEmAranu nA kanulAra nAthuni gana
delpumu nAtO
3: A janmAsura bAdhAyenu jala rAja prAyamulai
dArAyanu
tyAgarAja sakhuDu rADAyenu vinumA jAnu bahuDu
agapada delpumi
vArija nayana. rAgA: kEdAragauLa. Adi tALA.
P: vArija nayana nI vADanu nEnu varamu nanu brOvu
A: sAreku mAyA sAgaramandu neraka munigEDi nAmamu
lEdu
C1: dhana kanakamulanu dAra putrala gaikoni
maruvanu ravi tanayuDa gAnu
2: vAji rathamulanu vAramu gaikoni rAjula naDacu
pArtharAju nE gAnu
3: nI japamulu navanidhulau tyAgarAja vinuta I
durAsala dagalanu
vArija nayana. (alternate version)
P: vArija nayana nI vADanu varamunanu brOvu
C1: svalpa phaladulagu vElpulu Ecina alpuDanucu
nannandaru balkina
2: sarivAralu I bAdhalO navvina pari pari vitamula
bAdhalu prTTina
3: kaSTamu rAni iSTamu rAni duSTuDanucu nanu
dUrina gAni
4: pApula nApai mOpina nEramu shrIpati nIpada
cintanE gAni
5: bAguga nIvE bhAgyamu gAni rAga rahita tyAgarAja
vinuta harE
vAsudEva varaguNa. rAgA: bilahari. Adi tALA.
P: vAsudEva varaguNa mAmava
C1: vAsava hrdaya nivAsa cidvilAsa
2: sAkhA shayana bhava sAgara tAraka
3: nIraja nayana ghana nIla sujana pAla
4: bhAgavata priya tyAgarAjARcita
vAsudEvayani veDalina. rAgA: kalyANi. Adi tALA.
P: vAsudEvayani veDalina Itau vAriku nI ganarE
A: vAsavAdi sura pUjituDai vrija nayanauni madini
dalcucunu
C1: nIrukavi dOvatulanu gaTTi niDala munanu shrI
cUrNamu beTTi
sAri veDali I saphalO juTTi sAreku bangAru kOlanu
baTTi
2: mATi mATikini mIsamu duvvi manmatha rUpuDu
dAnani krovvi
dATi dATi paDucunu tA nivvi dambuna balkucu
pakapaka navvi
3: bAgu mIra naTanamu sEyucunu patita pAvuni tA
vEDucunu
rAga tALa gatulanu pADucunu tyAgarAja sannutuni
pogaDucunu
Meaning: Take a look at these gate-keepers
who proceeded chanting ‘vAsudEva’, thinking in their minds of the
Lotus Eyed Lord vAsudEva -worshipped by indra and other celestials. (1)
They are wearing ochre dhotis, sporting the auspicious red mark on their
fore-head, at all times going round the assembly, always holding golden staff;
(2) every now and then they are stroking their moustaches in pride, feeling
proud (as if) they themselves are of the form of cupid, hopping while singing,
mimicking the way each other speaks and laughing heartily; (3) they are
performing dance very attractively, praying to the redeemer of the fallen lot,
singing to rAga, tALa and gati and extolling the Lord - well-praised by this
tyAgarAja.
Word-by-word
Meaning :
P :
Take a look (ganarE) at these (I) gate-keepers (dauvArikuni) who proceeded
(veDalina) (veDalinayI) chanting (ani) ‘vAsudEva’
(vAsudEvayani).
A: Take a look at these gate-keepers who
proceeded chanting ‘vAsudEva’, thinking (dalacucunu) in their minds
(madini) of the Lotus (vArija) Eyed (nayana) (nayanuni) Lord vAsudEva
- worshipped (pUjituDai) by indra (vAsava) and other (Adi) (vAsavAdi)
celestials (sura).
C1 : Take a look at these gate-keepers
who proceeded, wearing (gaTTi)
ochre (nIru kAvi) (literally light red) dhotis (dOvatulanu), sporting
(beTTi) the auspicious red mark (zrI cUrNamu) (literally red powder applied by
vaiSNavas) on their fore-head (niTalamunanu), at all times
(sAri) going (veDali) (veDaliyI) round (juTTi) the assembly (sabhalO), always
(sAreku) holding (baTTi) golden (baGgaru) staff (kOlanu) and chanting
‘vAsudEva’.
C2 : Take a look at these gate-keepers
who proceeded chanting ‘vAsudEva’, every now and then (mATi
mATikini) stroking (duvvi) their moustaches (mIsamu) in pride, feeling proud
(krovvi) (as if) they themselves (tAnani) are of the form (rUpuDu) of cupid
(manmatha), hopping (dATi dATi) while singing (pADucunu), mimicking (balukucu)
(literally speak) the way (ivvidhambuna) each other (tAnu)
(tAnivvidhambuna) speaks and laughing (navvi) heartily (paka paka).
C3 : Take a look at these gate-keepers
who proceeded chanting ‘vAsudEva’, performing (sEyucunu) dance
(naTanamu) very (mIra) attractively (bAgu), they (tA) praying (vEDucunu) to the
redeemer (pAvanunu) (literally purifier) of the fallen lot (patita), singing
(bADucunu) to rAga, tALa and gati (gatulanu) and extolling (pogaDucunu) the
Lord - well-praised (san-nutuni) by this tyAgarAja.
vEdapurIsha shOdana. rAgA: pUrvikalyANi. Adi tALA.
P: vEdapurIsha shOdana cEyaku vidulaku AdhAra
vidyA svarUpuDavu
A: nAda tarkamulu sAdhana gAdanu vAri brOcu
sadguNa sampanna
C: aham brahmA tatvam antaryAmivi Atma kOTulaku
jnAna prakAshuDavu
iha paramulanu IDEra jEyavE sahaja guNa tyAgarAu
nElavE
veDalenu kOdaNDapANi. rAgA: tODi. rUpaka tALA.
P: veDalenu kOdaNDapANi anuja saumitrini gUDi
A: puDamilO janulella bogaDa pUjituDau mauni veNTa
C: shiramuna koNDeyu jAra uramuna hAramulu meraya
karamuna
shara cApamulu velaya surucira vAdyamulu mrOya surusellaru
vinuti sEyavara tyAgarAja nutuDu vasudha
bhAramellanu dIrpa
vEdaAkyamani. rAgA: mOhana. tripuTa tALA.
P: vEdavAkyamani enciri I veladulella sammatinciri
C1: ciralanniyu vadalinciri entO siggu cEta nandu
nunciri
2: anduna niluvaga pOyenu mEnu landariki
daDavanAyenu
3: kanukondunO ani saraguna pAliNTla karamula mUya
marugunA
4: mAnamulanu musukondurO tama prANamulanu gAcu
kondurO
5: celula nOreNDaga nAyenu nIru cilu cilumani
ekkuvAyenu
6: valvalu gAnaka pOyenu satula vadanamu laTu
srukkanAyenu
7: karagi karagi angalArciri celulu kamalAkSu
nuramuna jErci
8: kanula kADuka nIru karaga jUci kAntuDentO muddu
karaga
9: ramaNula madamella jarigenu tyAgarAja nutuni
madi karagenu
venkaTEshA ninu. rAgA: madhyamAvati. Adi tALA.
P: venkatEshA ninu sEvimpanu padivELa kanulu
gAvalenayya
A: pankajAkSa paripAlita munijana bhAvukamagu
divya rUpamu gonna
C1: ekkuva nIvani dikkula bogaDa akkaragoni madi
sokki kanugona
nikkamu nIvE grakkuna brOtuva lukkani merasE cakka
tanamu gala
2: EnOmu phalamO nI nAmAmrta pAnamu anu sOpAnamu
dorikenu
shrI nAyaka paramAnanda nI sari gAnamu shObhAya
mAnAnghrulu gala
3: yOgi hrdaya nIvE gatiyanu jana bhAgadEya vara
bhOgIsha shayana
bhAgavata priya tyAgarAjanuta nAgacalampumai
bAguga nelakonna
vENugAna lOluni. rAgA: kEdAragauLa. rUpaka tALA.
P: vENugAna lOluni ganaveyi kannulu gAvalenE
A: (ali)vEnu lella drSTi cuTTi vEyucu mrokkucu
rAka
C: vikasita pankaja vadanalu vividha gatula nADaga
nokari nokari kokaru
karamuna niDi yOra kanula jUDaga shuka rambulu
gala taruNulu
sogasugAnu pADaga sakala surulu tyAgarAja sakhuni
vEDaga vaccu
Meaning: (TK Govinda
Rao’s book)
We need (“gaavalene”) a thousand
eyes (“veyi kannulu”) to absorb the beauty and grace
(“gana”) of Sri Krishna, who is so fond (“loluni”) of
playing on the flute (“venugaana”).
Like charming ladies (“ali
venulella”) with tresses decorated with fragrant flowers around which
honey bees hum. Wave before him Saffron water to ward off the effects of the
evil eyes (“dristhi chutti”).
This youth of surpassing beauty is the
cynosure of a grand procession (“vikasita pankaja vadanulu”). Women
of ravishing beauty precede Him (“Nokari Kokaru Karamunanidi”),
dancing (“naadaga”) hand-in-hand to diverse (“vividha”)
rhythms (“gatula”). Now and then they glance at Him shyly through
the corner of their eyes (“Yora Kanula Judaga”), and move on
singing sweetly (“Sogagasugaanu Baadaga”) in parrot-like
(“gala tarunulu”) voices. The host of celestials (“sakala
surulu”) watch from above in reverent homage, this magnificient spectacle
of extraordinary grandeur!
vErevvarE gati. rAgA: suraTi. dEshAdi tALA.
P: vErevvarE gati vEmArulaku sItApati
A: IrEDu lOkamula kAdAruDagu ninnu vinA
C: brndArakArAdi muni brnda shuka sanaka sanandana
shrI nArada
aravindOdbhava shrI bhava purandarulaku
tyAgarAjuniki ninnu vinA
viDajAladurA. rAgA: janaranjani. Adi tALA.
P: viDajAladurA nA manasu vinarA
A: aDiyAsalacE dagili nE nArtipaDinA padambulanu
C: tanu vEpanulaku canina mari kana rAnidi
kanugoninA
ninuga bhAvinci santasilliti shrI tyAgarAjanuta
Meaning: (From T.K. Govinda Rao’s
book):
Listen
my Lord, to this assurance of mine. My mind may be tossed about violently by
despicable desires causing emanciation of my body, but it will never let go its
hold of your sacred feet. Whatever the tasks I engage in, whatever the sights
that confront me, however disagreeable, I regard them all without repugnance as
your dispensation, O God worshipped by Tyaagaraja
viDamu sEyavE. rAgA: kharaharapriyA.
P: viDamu sEyavE nannu viDa nADakavE
A: puDami tanaya cEti manci maDupalanucu dalaci
talaci
C: rAjamAnyuDau saumitri ratana tamma paDiga
baTTitEjarilla nilicinADu dEvadEva
jAjikAyulu elakulu jApatri vakka lAkulu
rAjarAjavara tyAgarAju prEmatO nosangE
vidhiyEmi jEyudurA. rAgA: kAmavardhani. cApu tALA.
P: vidhiyEmi jEyudurA pashupati nIvuNDaga
A: madilO sugatulai nilacina mahA nIyulagu vArini
C: shruti bOdhaga sukha bhOgamu shruti cEsina pati
nIku prati jEyaka
brOvarA praNatArthiharA ati prEmatOnu shrI
tyAgarAja bhaktulanu
vidhi shakrAdulaku. rAgA: yamunAkalyANi. rUpaka
tALA.
P: vidhi shakrAdulaku dorakunA iTuvaNTi sannidhi
vEDuka jUtAmu rArE
A: sudhI jana rakSaki dharmAmbudhi shAyi sEva jUDa
C1: uDupati mukhulella varasagA virudulanu baTTi aDugaDugu
jaya jaya managA A vElpula vELa
paDuculu nija nATyamADaga samayamuna pasiDi suma
varsamu guriyaga vaDi vaDi kAmara kOTulu
taDabaDa bhUmini daNDamu liDagA santOSamunanu
kaDakaNTina jUcu sogasu
2: shrI ramaNuni jUci balkaga nava ratnAla hArapu
sarulallADaga A molaka nagapu
gauravamu antatanu merayaga nAvELa sanaka
nAradAdulella bogaDaga kiramunanu
bUni sarigacira kAnti merayaga shrngAri
koluvu-yuNDu shukra vArapu sogasella jUDa
3: taruNAruNa vadana kamalini atyantamaina karuNa
rasa pUrNa nEtrini shrI
pancanada puramuna nelakonna tallini shrI
tyAgarAja paripAlini sarva rUpiNi sharanAgata
vatsalini varamaNulu dhaga dhagayani merayu
kankaNayuta kara paradEvini sEvimpa
vidulaku mrokkEda. rAgA: mAyAmALavagauLa. dEshAdi
tALA.
P: vidulaku mrokkEda sangIta kO
A: mudamuna shankara krta sAma nigama vidulaku
nAdAtmaka sapta svara
C: kamalA gaurI vAgIshvari vidhi garuDa dhvaja
shiva nAradulu amarEsha bharata kashyapa
caNDIsha AnjanEya guha gajamukhulu su-mrkaNDuja
kumbhaja tumburu vara sOmEshvara
shArnga dEva nandi pramukhulaku tyAgarAja
vandyulaku brahmAnanda sudhAmbudhi marma
Meaning: (From T.K. Govinda Rao's book)
I salute ("mrokkeda") the enlightened souls
("vidulaku") well versed
("Ko-vidhulaku") in music ("sangita"), which they
have used as a vehicle for worshipping and realising the Lord. My obeisance ("mrokkeda") to
those who are proficient in the Saama Veda ("nigama") which emanated
from Lord Shiva ("Mudamuna Shankara"), as a musical outpouring
("krita"). My salutations to the elevated souls ("vidhulaku")
who have realized the seven notes - SAPTA SWARA - as the divine emanations from
Omkaara ("Naada-atmaka")
-- the primordial eternal sound, Naada, a facet of the transcendental Godhead,
BRAHMAN. My salutations ("vandyulaku mrokkeda") to Lakshmi
("kamala"), Paarvati ("gowri"), Sarasvati
("vaagishwari"), Brahma ("vidhi"), Vishnu ("garuda
Dhwaja"), Shiva, Naarada, Indra ("amara-eesha"), Bharata,
Kaashyapa, Chandikeshwara ("chandisha"), Anjaneya, Subrahmanya
("Guha"), Vighneshwara ("gajamukhulu"), Maarkandeya
("su-mrukanduja"), Agastya ("kumbhaja"), Tumburu,
Someshwara, Sarngadeva, Nandi and others ("pramukhulaku") who know
the secret ("marma") of the Bliss Supreme ("sudhaambudhi")
-- Brahmaananda.
vina nAshakoni. rAgA: pratApavarALi. dEshAdi tALA.
P: vina nAshakoni unnAnurA vishva rUpuDa nE
A: manasAraga vInula vindugA madhuramaina palukula
C: sItA ramaNitO O mana guNTa lADi gElucuTa nokari
kokaru jUci A bhAvamerigi sAkEtAdhpia
nijamagu prEmatO balku konna nuccaTa vAtAtmaja
bharatulu vinnatula tyAgarAjanuta sannuta
vina rAdA. rAgA: dEvagAndhAri. dEshAdi tALA.
P: vina rAdA nA manavi vina rAdA nA manavi
A: kanakAga kAvETi ranga shrIkAnta kAntalella
kAminci pilacitE
C1: tEjinekki bAga teruvuna rAga rAjasatulu jUci
rammani pilacitE
2: bhAgadEya vaibhOga ranga shrI tyAgarAjanuta
taruNulu pilacitE
Meaning:
O Lord raGga abiding on the
banks of kAvEri having golden-hued limbs! O Consort lakSmI! O Celebrated Lord
raGga who is our Fortune! O Lord praised by this tyAgarAja! Can’t You listen to my
appeal? When all damsels, being enamoured, invite You, can’t You listen
to our appeal? When the royal ladies, beholding as You come in the streets
nicely riding on the horse, invite You to come, can’t you listen to our
appeal? Can’t you listen to our appeal when the lasses invite You?
Word-by-word
meaning :
P: Can’t (rAdA) You listen (vina) to
my (nA) appeal (manavi)?
C1 :O Lord raGga abiding on the banks of
kAvEri (kAvETi) having golden-hued (kanaka) limbs (aGga)! O Consort (kAnta) lakSmI
(zrI)! when all (ella) damsels (kAntalu) (kAntalella), being enamoured
(kAmiJci), invite (pilicitE) You, can’t You listen to our appeal?
C2: When the royal (rAja) ladies (satulu),
beholding (jUci) as You come (rAka) in the streets (teruvuna) nicely (bAga)
riding (ekki) on the horse (tEjini) (tEjinekki),
invite
(pilicitE) You to come (rammani), can’t you listen to our appeal?
C3: O Celebrated (vaibhOga) Lord raGga who
is our Fortune (bhAgadhEya)! O Lord praised (nuta) by this tyAgarAja!
can’t you listen to our appeal when the lasses (taruNulu) invite
(pilicitE) You?
vinatA suta rArA. rAgA: husEni. Adi tALA.
P: vinatA suta rArA nA vinuti gaikonarA
A: ghana nAga pAshambula khaNDinca rArA
C1: amarEshuni gelici nI vamrtamu dechi vimala
kIrti vahinci velasillina vIra
2: hariki vAhanamu mAyayya vEga rArA nI sariyau
bhaktuni brOva samayamidi rArA
3: tyAgarAja nutuni dAsuDau dhIra nAgAshana ninnu
vinA gati evvarurA
vinatA suta vAhana. rAgA: jayantasEnA. dEshAdi
tALA.
P: vinatA suta vAhana shrI ramaNa manasAraga
sEvinceda rAma
A: ninu sAreka jUDani bratukEla manujula nEcEdu
jIvana mEla
C: mata bhAda manE shaganArcaga sammata vakkulu
balkuta sukhamA
kSitilO satsangati saukhyamu pAlita tyAgarAja
amara pUjita
vinatA suta vAhanuDai. rAgA: harikAmbhOji. Adi
tALA.
P: vinatA suta vAhanuDai veDalenu kAnci varaduDu
A: vanajAsanAdi surulu sanakAdi munulu koluva
C: nera vaishAkOtsavamuna shata dina dayincirO ana
pashcima
gOpura dvAramuna carAcaramulaku vara tyAgarAjuku
vaga delupa
vinavE O manasA. rAgA: vivardhani. rUpaka tALA..
P: vinavE O manasA vivarambuga nE delpeda
A: manaseringiku mArgamuna mari poralucu
ceDavaladE
C: I naDatalu paniki rAdu Ishvara krpa galuga bOdu
dhyAna bhajana sEyavE vara tyAgarAja manavini
P:O My Mind! Listen; I shall explain in
detail.
A:It should not happen that you are ruined by knowingly trundling again
in the wrong path; O My Mind! listen; I shall explain in detail.
C:These conducts are of no use; it will not happen that the
Lord’s grace would not come; do perform meditation and collective
singing; O My Mind! listen to the appeal of this blessed tyAgarAja; I shall
explain in detail.
Word-by-word Meaning:
P:O My Mind (manasA)! Listen (vinavE); I (nE) shall explain (telpeda)
in detail (vivarambuga).
A:It should not happen (valadE) that you are ruined (ceDa) by knowingly (manasu eriGgi) (manaseriGgi)
trundling (poralucu) again (mari)
in the wrong path (ku-mArgamuna); O My Mind! listen; I shall explain in
detail.
C:These (I) conducts
(naDatalu) are of no use (paniki rAdu); it will not happen (bODu) that the
Lord’s (Izvara) grace (kRpa) would
not come (kaluga); do perform (sEyavE) meditation (dhyAna) and
collective singing (bhajana);O My Mind! listen to the appeal (manavini) of this
blessed (vara) tyAgarAja (tyAgarAju); I shall explain in detail.
vinAyakuni valEnu. rAgA: madhyamAvati. Adi tALA.
P: vinAyakuni valEnu brOvavE ninu vInA
vElpulavaramma
A: anAtha rakSaki shrI kAmAkSi sujanAgha mOcani
shankari janani
C1: nArAdhamulakunu varAlosaga nuNDa rAmulai
bhUsurAdi dEvatulu
rAyadini jendarAdu daya jUDa rAdA kAncIpurAdi
nAyaki
2: pitAmahuDu jana hitArthamai ninnu tE teliya
vEDa tALimi gala
avatArametti ikanu tAmasamu sEya tALa jAlamu
natArti hAriNi
3: birAna dayacE girAlu mAkuniki rAjEsi brOcu
rAjadhari
tyAgarAjuni hrdaya sarOja mElina murAri sOdari
parAshakti nanu
vinayamu kaushikuni. rAgA: saurASTra. cApu tALA.
P: vinayamu kaushikuni veNTa cani nAnghralanu
jUcuna dennaTikO
andu vEnuka rAtini nati jEsina caraNamulanu jUcina
dennaTikO
C1: ghanamaina shivuni cApamu druncina pAdamunu
jUcuna dennaTikO
A janakarAju pAla gaDigina A kaLLalu jUcuna
dennaTikO
2: canuvana sItanu boTTu gaTTina karamunu jUcuna
dennaTikO
kOpamuna bhrgu sutu cApa balamandu konna bahunu jUcuna
dennaTikO
3: vanamuna jani virAdhuni jampina cEtulanu jUcuna
dennaTikO
allamuni janulanu gani abhayamiccina hastamunu
jUcuna dennaTikO
4: tanaku tAnE kAkAsuruni gAcina sharamunu jUcuna
dennaTikO
kSaNamuna bahu rathamula poDi jEsina astramunu
jUcuna dennaTikO
5: ghana baluDaina vAlini jampina bANamunu jUcuna
dennaTikO
A vananidhi mada garvam aNacina sAyakamunu jUcina
dennaTikO
6: kanikaramuna vibhISaNuni jUcina kannulanu
jUcuna dennaTikO
rAvaNuni goTTi pEda kapulu lEa jUci drSTini jUcuna
dennaTikO
7: vana carAdhipuni jallaga jUcina nEtramunu
jUcuna dennaTikO
anudinamunu lanka vardhillanu jUcu lOcanamunu
jUcuna dennaTikO
8: ghanamaina puSpakamuna rAjillina sogasunu
jUcuna dennaTikO
bharatuni gani ceyi baTTu koni vaccina vEDukanu
jUcuna dennaTikO
9: kanaka simhAsanamuna nelakona thIvini jUcuna
dennaTikO
varamunulu rAjulu gUDi sEyu alankAramunu jUcuna
dennaTikO
10: Agama vinutuni Ananda kanduni bAga jUcuna
dennaDO
parama bhAgavata priyuni nirvikAruni rAga jUcuna
dennaDO
11: sAgara shayanuni karuNa jalanidhini vEga
jUcuna dennaDO
vara tyAgarAjAdi dEvatalu pogaDukonna lAgu jUcuna
dennaDO
virAja turaga. rAgA: balahamsa. Adi tALA.
P: virAja turaga rAjarAjEshvara nirAmayuni jEyavE
A: jarAdirOgayuta tanuvucE nAradhamulu Emi
sAdhinciri
C: nirantaramu sakala viSaya dukkha paramparalace
jivukaga madilO
duranta kAma madamunu bAdhincaga durAtmuDE
tyAgarAja sannuta
viSNu vAhanuNDidigO. rAgA: shankarAbharaNa. rUpaka
tALA.
P: viSNu vAhanuNDidigO veDale jUDarE
A: Krishna caraNa bhaktulalO kIrti galgu
bhAgyashAli
C1: ranga patini bongucu hrd-rangamunanu dalaci
bangAru sari rangugala patanga rAju tAnanucu
2: varuNAlaya moraliDa vini karuNA pUrituDai hari
bhaktula paritApamu hariyintu nanucu vEDkaga
3: rAjillu virAjAdhipuDi jagamunakEgi ahi rAjabhOji
tyAgarAja nutuni tA pogaDucu
yajnAdulu sukhamanu. rAgA: jayamanOhari. Adi tALA.
P: yajnAdulu sukhamanu vAriki samula jnAnulu
galarA O manasA
A: sujnAna daridra paramparula suracittala jIvAtma
himsagala
C: bahu janmambula vAsana yutulai ahi viSa sama viSayA-krSTulai
bahirAnunalai tyAgarAju bhajiyincu shrI rAmuni
deliyaka
Meaning: O My Mind! Are there ignorant persons
equal to those who declare that sacrificial oblations etc bring comfort?
Are there ignorant persons equal to those
who, (1) belong to the lineage of paupers in true knowledge, (2) are demoniac
minded, and (3) declare that sacrificial oblations etc, involving cruelty to
living beings, bring comfort?
Are there ignorant persons equal to those who,
(1) remain with deepset impressions of many births, (2) are attracted by sense
enjoyments which is equal to the poison of cobra, (3) have their face turned
towards external objects, and (4) without understanding Lord zrI rAma whose
name is chanted by this tyAgarAja, declare that sacrificial oblations etc bring
comfort?
Word-by-word
Meaning:
P: O My Mind (manasA)! Are there (galarA)
ignorant persons (anjAnulu) equal (samulu) (samulajnAlu) to those who declare
(anuvAriki) (literally say) that sacrificial oblations (yajna) etc (Adulu)
(yajnAdulu) bring comfort (sukhamu) (sukhamanuvAriki)?
A : O My Mind! Are there ignorant
persons equal to those who,belong to the lineage (paramparulu) of paupers
(daridra) in true knowledge (sujnAna), demoniac (asura) (paramparulasura)
minded (cittulu), and declare that sacrificial oblations etc, involving (gala)
cruelty (hiMsa) to living beings (jIvAtma) bring comfort?
C : O My Mind! Are there ignorant
persons equal to those who, remain with (yutulai) deepset impressions (vAsana)
(vAsanayutulai) of many (bahu) births (janmambula), are attracted (AkRSTulai)
to sense enjoyments (viSaya) (viSayAkRSTulai) which are equal (sama) to the
poison (viSa) of cobra (ahi), have their face (Ananulai) turned towards
external objects (bahi:) bahirAnanulai), and without understanding (teliyaka)
Lord zrI rAma (rAmuni) whose name is chanted (bhajiyiJcu) by this tyAgarAja
(tyAgarAju), declare that sacrificial oblations etc bring comfort?
yOcanA kamala. rAgA: darbAr. Adi tALA.
P: yOcanA kamala lOcana nannu brOva
A: sUcana teliyaka norula yAcana jEtu nanucu nIku
dOcana dyuti vijitAyuta virOcana nannu brOva inka
C: kEcana nija bhakta nicaya pApa vimOcana gala
birudu lella goni
nannEcana krta vipina cara varAbhi-SEcanA
tyAgarAja pUjita
yuktamu gAdu. rAgA: shrI. Adi tALA.
P: yuktamu gAdu nanu rakSincaka uNDEdi rAma
A: bhaktavatsala patita pAvana trishaktiyu galgina
dEvuDu nIvE
C1: toli duSkrtamula naNace nI birudilanu daDusu
konEnO paliki bonkaDanu
nI kIrtiyu nE bAgalEdu anEnO munu telisi teliyani
nI dAsula brOva dEva daya
rAnanenO velasina bhaktula kE nI shaktiyu selavai
pOyenO delpumu
2: vaddayuNDu jnakAtmaja balka vaddanEnO lEka
nindura jituDati kOpamu
tODanu nIkEla anenO mudduga bharatu-Dananda bASpamula
ganula nincenO
padduna pavana sutuDu vaddani nI padamu baTTu
konenO delpumu
3: callani nI bhaktiyu lEdani vidhi kallalADu
konenO nAvalla gAdani palukuceli
mikkili vArtalADu konenO ullamunanu shrI tyAgarAju
ninnuncukona
maracenO cellalaina dharmasamvardhani cerabOku
manenO delpumu
Meaning:O Lord! How does it matter even if
people live with family, if Lord Krishna is present before one’s eyes?
How does it matter if those who believe in Lord Krishna, extolling Him at all
times, by abandoning all such activities which cause injury to others and
joining the company of persons who have achieved Self-realisation, live with
family?
How does it matter if those, who are
wandering about in the forest of Worldly Existence which is devoid
self-knowledge and discrimination, relinquish the fruits of various actions by
chanting always Your names and by adopting the path of meditation, live with
family?
How does it matter if those, who worship
always whole-heartedly the Lotus Feet of the Lord of the form of essence of
everything, by driving away cruel thoughts from their minds, and engaging their
wives and children in the service of the Lord, live with family?
How does it matter if those, who, joining
the company of great devotees, surrendering all their enjoyments to the Lord
hari, singing the glory of Lord (the indweller of the vEdAs) in the best rAgas
to the accompaniment of lute music, and believe totally the Lord praised by
this tyAgarAja, live with family?
Word-by-word Meaning:
P:O Lord (ayya)! how (Emi) does it matter
(aitEnu) even if people live with family (saMsArulu) (saMsArulaitEnEmayya),if
Lord Krishna – one who wears the peacock (zikhi) feather (piJcha) on the
crest (avataMsuDu) – is present (uNDaga) before (one’s eyes)
(eduTanu) (piJchAvataMsuDeduTanuNDaga)?
A:How does it matter if those who believe
(nammuvAru) in Lord Krishna – enemy (ari) of kaMsa (kaMsAri)
(kaMsArini),extolling (prazaMsa jEyucunu) Him at all (E) (jEyucunE) times
(proddu), by abandoning (rOsi) all (ella) such (Adula) activities which cause
injury (hiMsa) (hiMsAdulella) (to others) and joining the company (gUDi) of
persons who have achieved Self-realisation (haMsAdulu) (haMsAdula), live with
family?
C1:How does it matter if those (mAnavulu), who
are wandering (tirugu) about in the forest (kAnanamuna) of Worldly Existence
(bhava) which is (aTTi) devoid (hInamaina) (hInamainaTTi) self-knowledge
(jnAna) and discrimination (vairAgyamula), relinquish (dAnamu sEyuvAru) the
fruits (phalamu) of various (nAnA) actions (karma) by chanting (palkucu)
(literally speaking) always (sadA) Your (nI) names (nAmamu) and by (yutulai)
adopting the path (yOga) of meditation (dhyAna),live with family?
C2: How does it matter if those, who worship
(pUjiJcuvAru) always (sAresAreku) whole-heartedly (manasAra) the Lotus (sArasa)
Feet (pada yugamula) of the Lord of the form (rUpuni) of essence (sAra) of
everything, by driving away (dUru jEsi) (literally reproach) cruel (krUrapu)
thoughts (yOcanalu) (from their minds), and engaging (jEsi) their (tana) wives
(dAra) and children (putrula) in the service (paricArakula) (literally
servants) of the Lord, live with family?
C3:How does it matter if those, who joining
the company (gUDi) of great devotees (bhAgavatula), surrendering (gAvimpucunu)
(literally make over) all (ella) their enjoyments (bhOgamulu) (bhOgamulella) to
the Lord hari (harikE),singing (pADucu) the glory of Lord - the indweller
(caruni) of the vEdAs (Agama) – in the best (shri) tunes (rAgamuna) to
the accompaniment of lute (vINa) music (gAnamulatOnu) (gAnamulatOnAgama), and
believe (nammuvAru) totally (bAguga) the Lord praised (nutuni) by this
tyAgarAja, live with family?