ram charan sukhadayi - tulsidas bhajan

[VK RAMAN]

I like to have the lyrics for this bhajan

[Pratyaksham Bala]

bhaj man rAm caraN sukhadAI

jin caranan se nikalIn surasari shankar jaTA samAyI
jaTA shankarI nAm paDyo hai tribhuvan tAran AyI

jehi charanana kI charanapAdukA bharata rahyo lava lAI
soi charana kevaTa dhoi lIne taba hari nAva caDHAI

nAI se nA nAI leta dhobI se na dhobI leta
deke majUriyA ye jAti ko nA bigADiye
jaba AUNgA main tore ghATa to pAra mohe utArio

soi caran santan jan sevat sada rahat sukhadaI
soi caran gautamaRiSi nArI parasi parama pada pAI

danDakavana prabhu pAvan kInho RiSyan trAs miTAI
soi prabhu triloka ke svAmI kanaka mRigA saNg dhAI

kapi sugrIva bandhu bhaya vyAkula tin jaya chatra phirAI
ripu ko anuja bibhISan nisicara parasat lankA pAI

shiv sanakAdik aru brahmAdik sheS sahas mukh gAI
tulasIdAs mArutasut kI prabhu nij mukh karat baDHAI

[VK RAMAN]

rshankar/krishna - one of you please help me with the meaning?

[Pratyaksham Bala]

Post #2 transliteration was done by me.
If desired, I can post the original.

[vgovindan]

http://cid-bbaf7e1ca0356380.office.live ... 20Anup.mp3

Please listen to Anup Jalota explaining the line

soi charana kevaTa dhoi lIne taba hari nAva caDHAI

This track and album is available in http://www.musicindiaonline.com/#/ for free play.

[VK RAMAN]

PB - ignorance what can I say. Please do post the meaning

[krishnaa]

Will try the translation soon....

[krishnaa]

bhaj man rAm caraN sukhadAI
O mind (man)! worship/think of (bhaj) the pleasure-giving (sukadAI) feet (caran) of Sri rAma.

jin caranan se nikalIn surasari shankar jaTA samAyI
jaTA shankarI nAm paDyo hai tribhuvan tAran AyI
From (se) which (jin) feet (caranan) emanated (nikalI) the river of gods (surasarI - ganga) and immersed (samAI) in the matted locks (jaTA) of Lord Shiva. Since then, she was named (nAm paDyO) jaTA ShankarI and she came (AyI) for the redemption (tAran) of the three worlds (tribhuvan).

jehi charanana kI charanapAdukA bharata rahyo lava lAI
soi charana kevaTa dhoi lIne taba hari nAva caDHAI
Price bharata brought forward (lAI) his love (lava) to the foot-wear (caranapAdukA) of (jihi) which feet (caranan). These are the same (soi) feet (carana) that the boat-man (kevaTa) bathed (dhoi) and then (taba) allowed Sri hari to climb (caDHAI) his boat (nAva).

soi caran santan jan sevat sada rahat sukhadaI
soi caran gautamaRiSi nArI parasi parama pada pAI
These are the feet (soI carana) that are served (sevat) by the saintly beings (santan jan). It is this service to the feet that places them in bliss (sukhadaI) at all times (sadA).

danDakavana prabhu pAvan kInho RiSyan trAs miTAI
soi prabhu triloka ke svAmI kanaka mRigA saNg dhAI
The Lord (prabhu) sanctified (pAvan kInho) the forest of danDaka and eradicated (miTAI) the distress (trAs) of the sages (RSiyan). The same personality (soI prabhu) who is the Lord (swAmI) of the three worlds (triloka) ran (dhAI) along with (sang) a golden deer (kanaka mRgA) with his aupicious feet.

kapi sugrIva bandhu bhaya vyAkula tin jaya chatra phirAI
ripu ko anuja bibhISan nisicara parasat lankA pAI
When sugrIva was tormented (vyAkula) by the fear (bhaya) of his brother (bandhu), Sri rAma helped him (tin) to release (phirAI) the flag of his victory (jaya chhatra). When the younger brother (anuja) of(ko) His enemy (ripu), vibhISana, merely touched (parasat) his geet with reverence, he attained (pAI) the kingdom of lankA.

shiv sanakAdik aru brahmAdik sheS sahas mukh gAI
tulasIdAs mArutasut kI prabhu nij mukh karat baDHAI
Siva, the four sanakAdI kumAras [sanaka, sanandana, sanAtana and sanatkumAr] (sanakAdika), brahmA, ananta Sesa (Ses) with his thousand (sahas) mouths (mukh) have sung (gAI) the glories of His feet. TulasIdAs says, the same Lord of such intense glory, glorifies (karat baDHAI) the son of wind (maruta suta - hanumAn) with His own (nija) lips (mukh).

I hope this helps, The paragraph I left out is not in the bhajan, I think it must have been added by the singer to elaborate the converstaion between Sri rAma and the boatman.

[VK RAMAN]

Thanks KrishNa and PB

[vgovindan]

"when sri ram is by sarayu trying to cross, he meets the ferryman and says that he has nothing to offer as payment. sita offers her ring. ferryman replies that "Nai (barber) does not take from another barber, nor does dhobi (washerman) take from another dhobi, then how can i take from you since are of same profession" Sri Rama is astonished, how can I be of same profession as this ferryman, he asks ferryman to explain. ferryman replies that you help devotees cross from one bank to the other and i do the same for travelers, therefore we are kinsmen, i will cross you this time, but you will help me cross as well (Attain Moksha) when i come to your riverbank"

I am not aware whether the three lines left out in translation by krishna is in the bhajan or not, but these lines are very moving. I am quoting the meaning taken from http://www.india-forum.com/forums/index ... e__st__100

[krishnaa]

Yes, the lines are very moving! Thanks for the translation Govinda ji!

ummmm.. abit off-topic but can someone please help me locate the post reply and post new topic links... i have been searching for it for quite a while now... but its just escaping me!!!

[venkatakailasam]

bhajamana ram charan sukhadayi,a hindi bhajan written by saint tulasidas.it is rendered in hindustani classical style by bharat-ratna smt m s subbuakshmi.

http://www.youtube.com/watch?v=nTKQoe9Oh3s


venkatakailasam

[rshankar]

I am coming late to this party - but I had translated this eons ago, and here are some of the footnotes from that (some overlap with Sri VG's posting):
FOOTNOTES
[1] gangA is called sursari - meaning the river (sari) of the gods (sur); she is also called surdhuni because the noise of her flow is supposed to have the voices (dhun=sound) of the gods (sur); since she arose from the feet of vishNu she is vishNupadi; bhAgIrathi, because bhagIrath brought her down to earth; jAhnavi because she was swallowed by the rishi jahnu who released her from his ear; kalakallOlini because of the noise she creates etc. etc. etc.
[2] tAran literally means to be rowed across
[3] kEvaT=guha
[4] guha makes the case that he, who rows people across the ganges belongs to the same community (jAt) as the Lord, who rows people across the misery of worldly existence into the shore of nirvAna; what is even more interesting is that the Lord accepts this, and instead of just accepting guha as as a member of his community, he makes him his brother (guhan uDan aivar AnOm - we [the four brothers] have become five with guha)
[5] The shore that the kEvaT talks is the end of worldly existence
[6] baDhAi karanA = a figure of speech that means, that by taking the name of the Lord, tulsidAs has elevated his own mouth/tongue/speech

[VK RAMAN]

Thank you vgovindan and rshankar.

[vgovindan]

rs,
A minor correction -
Anup Jalota sings - 'yeh jAti ko na bigADiyE' - 'jAti' means what is in vogue/custom/practice. Actually, 'jAti' has come to mean 'caste' only recently.

[krishnaa]

Thanks for the explainations Ravi!

Just one thing - According to SrirAmacaritamAnasa of Tulsidasa, guha is not the boatman. Guha is the king of the niSAdas and a friend of srirAma. The kevaT or boatman lives in his teritorry. After spending a night on the borders of the kingdom of guha, srirAma plans to cross the river gangA and calls for the boatman. When they cross the river, guha accompanies them for sometime and the boatman returns back.

"utari THAD bhaye surasari retA, sIya rAma guha lakhan sametA.
kevaTa utari danDavata kinhA, prabhuhi sakuca ehi nahi kachhu dinhA."

"bahut kInha prabhu lakhana siya, nahi kachhu kevaTa lehi.
bidA kInha karuNAyatana, bhagati bimala vara dehi."

then after a few lines:

"sahaja saneha rAma lakhi tAsU, sang lInha guha hRdaya hulAsU."

So from these lines, it can be notes that the boatman and guha were two different people.

[VK RAMAN]

here is my rendition of this beautiful bhajan
http://www.acidplanet.com/components/em ... 044&T=1936

Thanks to PB, krishna, rshankar, vgovindan